《 Complete C ommentary on the Bible – Ezekiel (Vol. 2 ) 》 (Matthew Henry)

25 Chapter 25

IntroductionJudgment began at the house of God, and therefore with them the prophets began, who were the judges but it must not end there, and therefore they must not. Ezekiel had finished his testimony which related to the destruction of Jerusalem. As to that he was ordered to say no more, but stand upon his watch-tower and wait the issue and yet he must not be silent there are divers nations bordering upon the land of Israel, which he must prophesy against, as Isaiah and Jeremiah had done before and must proclaim God's controversy with them, chiefly for the injuries and indignities which they had done to the people of God in the day of their calamity. In this chapter we have his prophecy, I. Against the Ammonites, Ezekiel 25:1-7. II. Against the Moabites, Ezekiel 25:8-11. III. Against the Edomites, Ezekiel 25:11-14. IV. Against the Philistines, Ezekiel 25:15-17. That which is laid to the charge of each of them is their barbarous and insolent conduct towards God's Israel, for which God threatens to put the same cup of trembling into their hand. God's resenting it thus would be an encouragement to Israel to believe that though he had dealt thus severely with them yet he had not cast them off, but would still own them and plead their cause.Verses 1-7Various Nations Threatened. B. C. 590.

1 The word of the LORD came again unto me, saying, 2 Son of man, set thy face against the Ammonites, and prophesy against them 3 And say unto the Ammonites, Hear the word of the Lord GOD Thus saith the Lord GOD Because thou saidst, Aha, against my sanctuary, when it was profaned and against the land of Israel, when it was desolate and against the house of Judah, when they went into captivity 4 Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their palaces in thee, and make their dwellings

in thee: they shall eat thy fruit, and they shall drink thy milk. 5 And I will make Rabbah a stable for camels, and the Ammonites a couching-place for flocks: and ye shall know that I am the LORD. 6 For thus saith the Lord GOD Because thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel 7 Behold, therefore I will stretch out mine hand upon thee, and will deliver thee for a spoil to the heathen and I will cut thee off from the people, and I will cause thee to perish out of the countries: I will destroy thee and thou shalt know that I am the LORD. Here, I. The prophet is ordered to address himself to the Ammonites, in the name of the Lord Jehovah the God of Israel, who is also the God of the whole earth. But what can Chemosh, the god of the children of Ammon, say, in answer to it? He is bidden to set his face against the Ammonites, for he is God's representative as a prophet, and thus he must signify that God set his face against them, for the face of the Lord is against those that do evil, Psalm 34:16. He must speak with boldness and assurance, as one that knew whose errand he went upon, and that he should be borne out in delivering it. He must therefore set his face as a flint, Isaiah 1:7. He must show his displeasure against these proud enemies of Israel, and face them down, though they were very impudent, and thus must show that, though he had prophesied so much and so long against Israel, yet still he was for Israel, and, while he witnessed against their corruptions, he adhered to and gloried in God's covenant with them. Note, Those are miserable that have the preaching and praying of God's prophets against them, against whom their faces are set.II. He is directed what to say to them. Ezekiel is now a captive in Babylon, and has been so many years, and knows little of the state of his own nation, much less of the nations that were about it but God tells him both what they were doing and what he was about to do with them. And thus by the spirit of prophecy he is enabled to speak as pertinently to their case as if he had been among them.1. He must upbraid the Ammonites with their insolent and barbarous triumphs over the people of Israel in their calamities, Ezekiel 25:3. The Ammonites said, when all went against the Jews, Aha! so would we have it. They were glad to see, (1.) The temple burned, the sanctuary profaned by the victorious Chaldeans. This is put first, to intimate what was the cause of the controversy they had an enmity to the Jews for the sake of their religion, though it was only some poor remains of the profession of it that were to be found among them. (2.) The nation ruined. They rejoiced when the land of Israel was made desolate, the cities burnt,

the country wasted, and both depopulated, and when the house of Judah went into captivity. When they had not power to oppress God's Israel themselves they were pleased to see the Chaldeans oppress them, partly because they envied their wealth and the good land they enjoyed, partly because they feared their growing power, and partly because they hated their religion and the divine oracles they were favoured with. It is repeated again (Ezekiel 25:6): They clapped with their hands, to irritate the rage of the Chaldeans, and to set them on as dogs upon the game or they clapped their hands in triumph, attended this tragedy with their Plaudite--Give us your applause, thinking it well acted never was there any thing more diverting or entertaining to them. They stamped with their feet, ready to leap and dance for joy upon this occasion they not only rejoiced in heart, but they could not forbear showing it, though every one that had any sense of honour and humanity would cry shame upon them for it, especially considering that they rejoiced thus, not for any thing they got by Israel's fall (if so, they would have been the more excusable: most people are for themselves) but this as purely from a principle of malice and enmity: Thou hast rejoiced in heart with all thy despite (which signifies both scorn and hatred) against the land of Israel. Note, The people of God have always had a great deal of ill-will borne them by this wicked world and their calamities have been their neighbours' entertainments. See to what unnatural instances of malice the enmity that is in the seed of the serpent against the seed of the woman will carry them. The Ammonites, of all people, should not have rejoiced in Jerusalem's ruin, but should rather have trembled, because they themselves had such a narrow escape at the same time it was but "cross or pile" [the toss of a halfpenny] which should be besieged first, Rabbath or Jerusalem, Ezekiel 21:20. And they had reason to think that the king of Babylon would set upon them next. But thus were their hearts hardened to their ruin, and their insolence against Jerusalem was to them an evident token of perdition, Philippians 1:28. It is a very wicked thing to be glad at the calamities of any, especially of God's people, and a sin that God will surely reckon for such delight has God in showing mercy, and so backward is he to punish, that nothing is more pleasing to him than to be stopped in the ways of his judgments by intercessions, not any thing more provoking than to help forward the affliction when he is but a little displeased, Zechariah 1:15.2. He must threaten the Ammonites with utter ruin for this insolence which they were guilty of. God turns away his wrath from Israel against them, as is said, Proverbs 24:17,18. God is jealous for his people's honour, because his own is so

nearly interested in it. And therefore those that touch that shall be made to know that they touch the apple of his eye. He had before predicted the destruction of the Ammonites, Ezekiel 21:28. Had they repented, that would have been revoked but now it is ratified. (1.) A destroying enemy is brought against them: I will deliver thee to the men of the east, first to the Chaldeans, who came from the north-east, and whose army, under the command of Nebuchadnezzar, destroyed the country of the Ammonites, about five years after the destruction of Jerusalem (as Josephus relates, Antiq. 10.181), and then to the Arabians, who were properly the children of the east, who, when the Chaldeans had made the country desolate, and quitted it, came and took possession of it for themselves, probably with the consent of the conquerors. Shepherds' tents were their palaces these they set up in the country of the Ammonites there they made their dwellings, Ezekiel 25:4. They enjoyed the products of the country: They shall eat thy fruit and drink thy milk and the milk from the cattle is the fruit of the ground at second-hand. They made use even of the royal city for their cattle (Ezekiel 25:5): I will make Rabbath, that was a nice and splendid city, to be a stable for camels for its new masters, whose wealth lies all in cattle, will not think they can put the palaces of Rabbath to a better use. Rabbath had been a habitation of brutish men justly therefore is it now made a stable for camels and the country a couching-lace for flocks, more innocent beasts than those with which it had been before replenished. (2.) God himself acts as an enemy to them (Ezekiel 25:7): I will stretch out my hand upon thee, a hand that will reach far and strike home, which there is no resisting the blow of, for it is a mighty hand, nor bearing the weight of, for it is a heavy hand. God's hand stretched out against the Ammonites will not only deliver them for a spoil to the heathen, so that all their neighbours shall prey upon them, but will cut them off from the people and made them perish out of the countries, so that there shall be no remains of them in that place. Compare with this, Jeremiah 49:1, &c. What can sound more terrible than that resolution (Ezekiel 25:7), I will destroy thee? For the almighty God is able both to save and to destroy, and it is a fearful thing to fall into his hands. Both the threatenings here (Ezekiel 25:5,7) conclude with this, You shall know that I am the Lord. For, [1.] Thus God will maintain his own honour, and will make it appear that he is the God of Israel, though he suffers them for a time to be captives in Babylon. [2.] Thus he will bring those that were strangers to him into an acquaintance with him, and it will be a blessed effect of their calamities. Better know God and be poor than be rich and ignorant of him.

Verses 8-17Various Nations Threatened. B. C. 590.

8 Thus saith the Lord GOD Because that Moab and Seir do say, Behold, the house of Judah is like unto all the heathen 9 Therefore, behold, I will open the side of Moab from the cities, from his cities which are on his frontiers, the glory of the country, Beth-jeshimoth, Baal-meon, and Kiriathaim, 10 Unto the men of the east with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the nations. 11 And I will execute judgments upon Moab and they shall know that I am the LORD. 12 Thus saith the Lord GOD Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them 13 Therefore thus saith the Lord GOD I will also stretch out mine hand upon Edom, and will cut off man and beast from it and I will make it desolate from Teman and they of Dedan shall fall by the sword. 14 And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury and they shall know my vengeance, saith the Lord GOD. 15 Thus saith the Lord GOD Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred 16 Therefore thus saith the Lord GOD Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, and destroy the remnant of the sea coast. 17 And I will execute great vengeance upon them with furious rebukes and they shall know that I am the LORD, when I shall lay my vengeance upon them. Three more of Israel's ill-natured neighbours are here arraigned, convicted, and condemned to destruction, for contributing to and triumphing in Jerusalem's fall.I. The Moabites. Seir, which was the seat of the Edomites, is joined with them (Ezekiel 25:8), because they said the same as the Moabites but they were afterwards reckoned with by themselves, Ezekiel 25:12. Now observe,1. What was the sin of the Moabites they said, Behold, the house of Judah is like unto all the heathen. They triumphed, (1.) In the apostasies of Israel, were please to see them forsake their God and worship idols, and hoped that in a while their religion would be quite lost and forgotten and the house of Judah would be like all the heathen, perfect idolaters. When those that profess religion walk unworthy of their profession they encourage the enemies of religion to hope that it will in

time sink, and be run down, and quite abandoned but let the Moabites know that, though there are those of the house of Judah who have made themselves like the heathen, yet there is a remnant that retain their integrity, the religion of the house of Judah shall recover itself, its peculiarities shall be preserved, it shall not lose itself among the heathen, but distinguish itself from them, till it deliver itself honourably into a better institution. (2.) In the calamities of Israel. They said, "The house of Judah is like all the heathen, in as bad a state as they their God is no more able to deliver them from this overflowing scourge of these parts of the world than the gods of the heathen are to deliver them. Where are the promises they gloried in and all the wonders which they and their fathers told us of? What the better are they for the covenant of peculiarity, upon which they so much valued themselves? Those that looked with so much scorn upon all the heathen are now set upon a level with them, or rather sunk below them." Note, Those who judge only by outward appearance are ready to conclude that the people of God have lost all their privileges when they have lost their worldly prosperity, which does not follow, for good men, even in affliction, in captivity among the heathen, have graces and comforts within sufficient to distinguish them from all the heathen. Though the event seem one to the righteous and wicked, yet indeed it is vastly different.2. What should be the punishment of Moab for this sin because they triumphed in the overthrow of Judah, their country shall be in like manner overthrown with that of the Ammonites, who were guilty of the same sin (Ezekiel 25:9,10): "I will open the side of Moab, will uncover its shoulder, will take away all its defences, that it may become an easy prey to any that will make a prey of it." (1.) See here how it shall be exposed the frontier-towns, that were its strength and guard, shall be demolished by the Chaldean forces, and laid open. Some of the cities are here named, which are said to be the glory of the country, which they trusted in, and boasted of as impregnable these shall decay, be deserted, or betrayed, or fall into the enemies' hands, so that Moab shall lie exposed, and whoever will may penetrate into the heart of the country. Note, Those who glory in any other defence and protection than that of the divine power, providence, and promise, will sooner or later see cause to be ashamed of their glorying. (2.) See here to whom it shall be exposed: The men of the east, when they come to take possession of the country of the Ammonites, shall seize that of the Moabites too. God, the Lord of all lands, will give them that land for the kingdoms of men he gives to whomsoever he will. The Arabians, who are shepherds, and live quietly,

plain men dwelling in tents, shall by an overruling Providence be put in possession of the land of the Moabites, who are soldiers, men of war, and cunning hunters, that live turbulently. The Chaldeans shall get it by war, and the Arabians shall enjoy it in peace. Concerning the Ammonites it is said, They shall no more be remembered among the nations (Ezekiel 25:10), for they had been accessory to the murder of Gedaliah, Jeremiah 40:14. But of the Moabites it is said, I will execute judgments upon Moab they shall feel the weight of God's displeasure, but perhaps not to that degree that the Ammonites shall however, so far as that they shall know that I am the Lord, that the God of Israel is a God of power, and that his covenant with his people is not broken.II. The Edomites, the posterity of Esau, between whom and Jacob there had been an old enmity. And here is,1. The sin of the Edomites, Ezekiel 25:12. They not only triumphed in the ruin of Judah and Jerusalem, as the Moabites and Ammonites had done, but they took advantage from the present distressed state to which the Jews were reduced to do them some real mischiefs, probably made inroads upon their frontiers and plundered their country: Edom has dealt against the house of Judah by taking vengeance. The Edomites had of old been tributaries to the Jews, according to the sentence that the elder should serve the younger. In Jehoram's time they revolted. Amaziah severely chastised them (2 Kings 14:7), and for this they took vengeance. Now they would pay off all the old scores, and not only incensed the Babylonians against Jerusalem, crying, Rase it, rase it (Psalm 137:7), but cut off those that escaped, as we find in the prophecy of Obadiah, which is wholly directed against Edom, Ezekiel 25:11,12, &c. It is called here revenging a revenge, which intimates that they were not only eager upon it, but very cruel in it, and recompensed to the Jews more than double. "Herein he has greatly offended." Note, It is a great offence to God for us to revenge ourselves upon our brother for God has said, Vengeance is mine. We are forbidden to revenge or to bear a grudge. Suppose Judah had been hard upon Edom formerly, it was a base thing for the Edomites now, in revenge for it, to smite them secretly. But the Jews had a divine warrant to reign over the Edomites, for that therefore they ought not to have made reprisals and it was the more disingenuous for them to retain the old enmity when God had particularly commanded his people to forget it. Deuteronomy 23:7, Thou shalt not abhor an Edomite.2. The judgments threatened against them for this sin. God will take them to task for it (Ezekiel 25:13): I will stretch out my hand upon Edom Their country shall be

desolate from Teman, which lay in the south part of it and they shall fall by the sword unto Dedan, which lay north the desolations of war should go through the nation. (1.) They had taken vengeance, and therefore God will lay his vengeance upon them (Ezekiel 25:14): They shall know my vengeance. Those that will not leave it to God to take vengeance for them may expect that he will take vengeance on them and those that will not believe and fear his vengeance shall be made to know and feel his vengeance they shall be dealt with according to God's anger and according to his fury, not according to the weakness of the instruments that are employed in it, but according to the strength of the arm that employs them. (2.) They had taken vengeance on Israel, and God will lay his vengeance on them by the hand of his people Israel. They suffered much by the Chaldeans, which seems to be referred to, Jeremiah 49:8. But besides that there were saviours to come upon Mount Zion, who should judge the mount of Esau (Obadiah 1:21), and Israel's Redeemer comes with dyed garments from Bozrah (Isaiah 63:1), this implies a promise that Israel should recover itself again to such a degree as to be in a capacity of curbing the insolence of its neighbours. And we find (1Mac. v. 3) that Judas Maccabeus fought against the children of Esau in Idumea, gave them a great overthrow, abated their courage, and took their spoil and Josephus says (Antiq. 13.257), that Hircanus made the Edomites tributaries to Israel. Note, The equity of God's judgments is to be observed when he not only avenges injuries upon those that did them, but by those against whom they were done.III. The Philistines. And, 1. Their sin is much the same with that of the Edomites: They have dealt by revenge with the people of Israel, and have taken vengeance with a despiteful heart, not to disturb them only, but to destroy them, for the old hatred (Ezekiel 25:15), the old grudge they bore them, or (as the margin reads it) with perpetual hatred, a hatred that began long since and which they resolved to continue. The anger was implacable: they dealt by revenge, traded in the acts of malice it was their constant practice, and their heart, their spiteful heart, was upon it. 2. Their punishment likewise is much the same, Ezekiel 25:16. Those that were for destroying God's people shall themselves be cut off and destroyed and (Ezekiel 25:17) those that were for avenging themselves shall find that God will execute great vengeance upon them. This was fulfilled when that country was wasted by the Chaldean army, not long after the destruction of Jerusalem, which is foretold, Jeremiah 47:1-7. It was strange that these nations, which bordered upon the land of Israel, were not alarmed by the success of the

Chaldean army, and made to tremble in the apprehension of their own danger when their neighbour's house was on fire it was time to look to their own but their impiety and malice made them forget their politics, till God by his judgments convinced them that the cup was going round, and they were the less safe for being secure.

26 Chapter 26

IntroductionThe prophet had soon done with those four nations that he set his face against in the foregoing chapters for they were not at that time very considerable in the world, nor would their fall make any great noise among the nations nor any figure in history. But the city of Tyre is next set to the bar this, being a place of vast trade, was known all the world over and therefore here are three whole chapters, this and the two that follow, spent in the prediction of the destruction of Tyre. We have "the burden of Tyre," Isaiah 23:1-18 It is but just mentioned in Jeremiah, as sharing with the natives in the common calamity, Jeremiah 25:22,27:3,47:4. But Ezekiel is ordered to be copious upon that head. In this chapter we have, I. The sin charged upon Tyre, which was triumphing in the destruction of Jerusalem, Ezekiel 25:2. II. The destruction of Tyrus itself foretold. 1. The extremity of this destruction: it shall be utterly ruined, Ezekiel 25:4-6,12-14. 2. The instruments of this destruction, many nations (Ezekiel 25:3), and the king of Babylon by name with his vast victorious army, Ezekiel 25:7-11. 3. The great surprise that this should give to the neighbouring nations, who would all wonder at the fall of so great a city and be alarmed at it, Ezekiel 25:15-21.Verses 1-14The Burden of Tyre. B. C. 588.

1 And it came to pass in the eleventh year, in the first day of the month, that the word of the LORD came unto me, saying, 2 Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: 3 Therefore thus saith the Lord GOD Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. 4 And they shall destroy the walls of Tyrus, and break down her towers: I will also

scrape her dust from her, and make her like the top of a rock. 5 It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord GOD: and it shall become a spoil to the nations. 6 And her daughters which are in the field shall be slain by the sword and they shall know that I am the LORD. 7 For thus saith the Lord GOD Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people. 8 He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. 9 And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. 10 By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. 11 With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. 12 And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. 13 And I will cause the noise of thy songs to cease and the sound of thy harps shall be no more heard. 14 And I will make thee like the top of a rock: thou shalt be a place to spread nets upon thou shalt be built no more: for I the LORD have spoken it, saith the Lord GOD. This prophecy is dated in the eleventh year, which was the year that Jerusalem was taken, and in the first day of the month, but it is not said what month, some think the month in which Jerusalem was taken, which was the fourth month, others the month after or perhaps it was the first month, and so it was the first day of the year. Observe here,I. The pleasure with which the Tyrians looked upon the ruins of Jerusalem. Ezekiel was a great way off, in Babylon, but God told him what Tyrus said against Jerusalem (Ezekiel 26:2): "Aha! she is broken, broken to pieces, that was the gates of the people, to whom there was a great resort and where there was a general rendezvous of all nations, some upon one account and some upon another, and I shall get by it all the wealth, power, and interest, which Jerusalem had, it is hoped, shall be turned to Tyre, and so now that she is laid waste I shall be replenished." We do not find that the Tyrians had such a hatred and enmity to Jerusalem and the sanctuary as the Ammonites and Edomites had, or were so

spiteful and mischievous to the Jews. They were men of business, and of large acquaintance and free conversation, and therefore were not so bigoted, and of such a persecuting spirit, as the narrow souls that lived retired and knew not the world. All their care was to get estates, and enlarge their trade, and they looked upon Jerusalem not as an enemy, but as a rival. Hiram, king of Tyre, was a good friend to David and Solomon, and we do not read of any quarrels the Jews had with the Tyrians but Tyre promised herself that the fall of Jerusalem would be an advantage to her in respect of trade a commerce, that now she shall have Jerusalem's customers, and the great men from all parts that used to come to Jerusalem for the accomplishing of themselves, and to spend their estates there, will now come to Tyre and spend them there and whereas many, since the Chaldean army became so formidable in those parts, had retired into Jerusalem, and brought their estates thither for safety, as the Rechabites did, now they will come to Tyre, which, being in a manner surrounded with the sea, will be thought a place of greater strength than Jerusalem, and thus the prosperity of Tyre will rise out of the ruins of Jerusalem. Note, To be secretly pleased with the death or decay of others, when we are likely to get by it, with their fall when we may thrive upon it, is a sin that does most easily beset us, but is not thought to be such a bad thing, and so provoking to God, as really it is. We are apt to say, when those who stand in our light, in our way, are removed, when they break of fall into disgrace, "We shall be replenished now that they are laid waste." But this comes from a selfish covetous principle, and a desire to be placed alone in the midst of the earth, as if we grudged that any should live by us. This comes from a want of that love to our neighbour as to ourselves which the law of God so expressly requires, and from that inordinate love of the world as our happiness which the love of God so expressly forbids. And it is just with God to blast the designs and projects of those who thus contrive to raise themselves upon the ruins of others and we see they are often disappointed.II. The displeasure of God against them for it. The providence of God had done well for Tyrus. Tyrus was a pleasant and wealthy city, and might have continued so if she had, as she ought to have done, sympathized with Jerusalem in her calamities and sent her an address of condolence but when, instead of that, she showed herself pleased with her neighbour's fall, and perhaps sent an address of congratulation to the conquerors, then God says, Behold, I am against thee, O Tyrus! Ezekiel 26:3. And let her not expect to prosper long if God be against her.

1. God will bring formidable enemies upon her: Many nations shall come against thee, an army made up of many nations, or one nation that shall be as strong as many. Those that have God against them may expect all the creatures against them for what peace can those have with whom God is at war? They shall come pouring in as the waves of the sea, one upon the neck of another, with an irresistible force. The person is named that shall bring this army upon them--Nebuchadnezzar king of Babylon, a king of kings, that had many kings tributaries to him and dependents on him, besides those that were his captives, Daniel 2:37,38. He is that head of gold. He shall come with a vast army, horses and chariots, &c., all land-forces. We do not find that he had any naval force, or any thing wherewith he might attack it by sea, which made the attempt the more difficult, as we find Ezekiel 29:18, where it is called a great service which he served against Tyrus. He shall besiege it in form (Ezekiel 26:8), make a fort, and cast a mount, and (Ezekiel 26:9) shall set engines of war against the walls. His troops shall be so numerous as to raise a dust that shall cover the city, Ezekiel 26:10. They shall make a noise that shall even shake the walls and they shall shout at every attack, as soldiers do when they enter a city that is broken up the horses shall prance with so much fury and violence that they shall even tread down the streets though so ever well paved.2. They shall do terrible execution. (1.) The enemy shall make themselves masters of all their fortifications, shall destroy the walls and break down the towers, Ezekiel 26:4. For what walls are so strongly built as to be a fence against the judgments of God? Her strong garrisons shall go down to the ground, Ezekiel 26:11. And the walls shall be broken down, Ezekiel 26:12. The city held out a long siege, but it was taken at last. (2.) A great deal of blood shall be shed: Her daughters who are in the field, the cities upon the continent, which were subject to Tyre as the mother-city, the inhabitants of them shall be slain by the sword, Ezekiel 26:6. The invaders begin with those that come first in their way. And (Ezekiel 26:11) he shall slay thy people with the sword not only the soldiers that are found in arms, but the burghers, shall be put to the sword, the king of Babylon being highly incensed against them for holding out so long. (3.) The wealth of the city shall all become a spoil to the conqueror (Ezekiel 26:12): They shall make a prey of the merchandise. It was in hope of the plunder that the city was set upon with so much vigour. See the vanity of riches, that they are kept for the owners to their hurt they entice and recompense thieves, and not only cease to benefit those who took pains for them and were duly entitled to them, but are

made to serve their enemies, who are thereby put into a capacity of doing them so much the more mischief. (4.) The city itself shall be laid in ruins. All the pleasant houses shall be destroyed (Ezekiel 26:12), such as were pleasantly situated, beautified, and furnished, shall become a heap of rubbish. Let none please themselves too much in their pleasant houses, for they know not how soon they may see the desolation of them. Tyre shall be utterly ruined the enemy shall not only pull down the houses, but shall carry away the stones and the timber, and shall lay them in the midst of the water, not to be recovered, or ever made use of again. Nay (Ezekiel 26:4), I will scrape her dust from her not only shall the loose dust be blown away, but the very ground it stands upon shall be torn up by the enraged enemy, carried off, and laid in the midst of the water, Ezekiel 26:12. The foundation is in the dust that dust shall be all taken away, and then the city must fall of course. When Jerusalem was destroyed it was ploughed like a field, Micah 3:12. But the destruction of Tyre is carried further than that the very soil of it shall be scraped away, and it shall be made like the top of a rock (Ezekiel 26:4,14), pure rock that has no earth to cover it it shall only be a place for the spreading of nets (Ezekiel 26:5,14) it shall serve fishermen to dry their nets upon and mend them. (5.) There shall be a full period to all its mirth and joy (Ezekiel 26:13): I will cause the noise of thy songs to cease. Tyre had been a joyous city (Isaiah 23:7) with her songs she had courted customers to deal with her in a way of trade. But now farewell all her profitable commerce and pleasant conversation Tyre is no more a place either of business or of sport. Lastly, It shall be built no more (Ezekiel 26:14), not built any more as it had been, with such state and magnificence, nor built any more in the same place, within the sea, nor built any where for a long time the present inhabitants shall be destroyed or dispersed, so that this Tyre shall be no more. For God has spoken it (Ezekiel 26:5,14) and when what he has said is accomplished they shall know thereby that he is the Lord, and not a man that he should lie nor the son of man that he should repent.Verses 15-21The Burden of Tyre. B. C. 588.

15 Thus saith the Lord GOD to Tyrus Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? 16 Then all the princes of the sea shall come down from their thrones, and lay away

their robes, and put off their broidered garments: they shall clothe themselves with trembling they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. 17 And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! 18 Now shall the isles tremble in the day of thy fall yea, the isles that are in the sea shall be troubled at thy departure. 19 For thus saith the Lord GOD When I shall make thee a desolate city, like the cities that are not inhabited when I shall bring up the deep upon thee, and great waters shall cover thee 20 When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited and I shall set glory in the land of the living 21 I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord GOD. The utter ruin of Tyre is here represented in very strong and lively figures, which are exceedingly affecting.1. See how high, how great, Tyre had been, how little likely ever to come to this. The remembrance of men's former grandeur and plenty is a great aggravation of their present disgrace and poverty. Tyre was a renowned city (Ezekiel 26:17), famous among the nations, the crowning city (so she is called Isaiah 23:8), a city that had crowns in her gift, honoured all she smiled upon, crowned herself and all about her. She was inhabited of seas, that is, of those that trade at sea, of those who from all parts came thither by sea, bringing with them the abundance of the seas and the treasures hidden in the sand. She was strong in the sea, easy of access to her friends, but to her enemies inaccessible, fortified by a wall of water, which made her impregnable. So that she with her pomp, and her inhabitants with their pride, caused their terror to be on all that haunted that city, and upon any account frequented it. It was well fortified, and formidable in the eyes of all that acquainted themselves with it. Every body stood in awe of the Tyrians and was afraid of disobliging them. Note, Those who know their strength are too apt to cause terror, to pride themselves in frightening those they are an over-match for.2. See how low, how little, Tyre is made, Ezekiel 26:19,20. This renowned city is made a desolate city, is no more frequented as it has been there is no more resort of merchants to it it is like the cities not inhabited, which are no cities, and

having none to keep them in repair, will go to decay of themselves. Tyre shall be like a city overflowed by an inundation of waters, which cover it, and upon which the deep is brought up. As the waves had formerly been its defence, so now they shall be its destruction. She shall be brought down with those that descend into the pit, with the cities of the old world that were under water, and with Sodom and Gomorrah, that lie in the bottom of the Dead Sea. Or, she shall be in the condition of those who have been long buried, of the people of old time, who are old inhabitants of the silent grace, who are quite rotted away under ground and quite forgotten above ground such shall Tyre be, free among the dead, set in the lower parts of the earth, humbled, mortified, reduced. It shall be like the places desolate of old, as well as like persons dead of old it shall be like other cities that have formerly been in like manner deserted and destroyed. It shall not be inhabited again none shall have the courage to attempt the rebuilding of it upon that spot, so that it shall be no more The Tyrians shall be lost among the nations, so that people will look in vain for Tyre in Tyre: Thou shalt be sought for, and never found again. New persons may build a new city upon a new spot of ground hard by, which they may call Tyre, but Tyre, as it is, shall never be any more. Note, The strongest cities in this world, the best-fortified and best-furnished, are subject to decay, and may in a little time be brought to nothing. In the history of our own island many cities are spoken of as in being when the Romans were here which now our antiquaries scarcely know where to look for, and of which there remains no more evidence than Roman urns and coins digged up there sometimes accidentally. But in the other world we look for a city that shall stand for ever and flourish in perfection through all the ages of eternity.3. See what a distress the inhabitants of Tyre are in (Ezekiel 26:15): There is a great slaughter made in the midst of thee, many slain, and great men. It is probable that, when the city was taken, the generality of the inhabitants were put to the sword. Then did the wounded cry, and they cried in vain, to the pitiless conquerors they cried quarter, but it would not be given them the wounded are slain without mercy, or, rather, that is the only mercy that is shown them, that the second blow shall rid them out of their pain.4. See what a consternation all the neighbours are in upon the fall of Tyre. This is elegantly expressed here, to show how astonishing it should be. (1.) the islands shall shake at the sound of thy fall (Ezekiel 26:15), as, when a great merchant breaks, all that he deals with are shocked by it, and begin to look about them perhaps they had effects in his hands, which they are afraid they shall lose. Or,

when they see one fail and become bankrupt of a sudden, in debt a great deal more than he is worth, it makes them afraid for themselves, lest they should do so too. Thus the isles, which thought themselves safe in the embraces of the sea, when they see Tyrus fall, shall tremble and be troubled, saying, "What will become of us?" And it is well if they make this good use of it, to take warning by it not to be secure, but to stand in awe of God and his judgments. The sudden fall of a great tower shakes the ground round about it thus all the islands in the Mediterranean Sea shall feel themselves sensibly touched by the destruction of Tyre, it being a place they had so much knowledge of, such interests in, and such a constant correspondence with. (2.) The princes of the sea shall be affected with it, who ruled in those islands. Or the rich merchants, who live like princes (Isaiah 23:8), and the masters of ships, who command like princes, these shall condole the fall of Tyre in a most compassionate and pathetic manner (Ezekiel 26:16): They shall come down from their thrones, as neglecting the business of their thrones and despising the pomp of them. They shall lay away their robes of state, their broidered garments, and shall clothe themselves all over with tremblings, with sackcloth that will make them shiver. Or they shall by their own act and deed make themselves to tremble upon this occasion they shall sit upon the ground in shame and sorrow they shall tremble every moment at the thought of what has happened to Tyre, and for fear of what may happen to themselves for what island is safe if Tyre be not? They shall take up a lamentation for thee, shall have elegies and mournful poems penned upon the fall of Tyre, Ezekiel 26:17. How art thou destroyed! [1.] It shall be a great surprise to them, and they shall be affected with wonder, that a place so well fortified by nature and art, so famed for politics and so full of money, which is the sinews of war, that held out so long and with so much bravery, should be taken at last (Ezekiel 26:21): I make thee a terror. Note, It is just with God to make those a terror to their neighbours, by the suddenness and strangeness of their punishment, who make themselves a terror to their neighbours by the abuse of their power. Tyre had caused her terror (Ezekiel 26:17) and now is made a terrible example. [2.] It shall be a great affliction to them, and they shall be affected with sorrow (Ezekiel 26:17) they shall take up a lamentation for Tyre, as thinking it a thousand pities that such a rich and splendid city should be thus laid in ruins. When Jerusalem, the holy city, was destroyed, there were no such lamentations for it it was nothing to those that passed by (Lamentations 1:12) but when Tyre, the trading city, fell, it was universally bemoaned. Note, Those who

have the world in their hearts lament the loss of great men more than the loss of good men. [3.] It shall be a loud alarm to them: They shall tremble in the day of thy fall, because they shall have reason to think that their own turn will be next. If Tyre fall, who can stand? Howl, fir-trees, if such a cedar be shaken. Note, The fall of others should awaken us out of our security. The death or decay of others in the world is a check to us, when we dream that our mountain stands strongly and shall not be moved.5. See how the irreparable ruin of Tyre is aggravated by the prospect of the restoration of Israel. Thus shall Tyre sink when I shall set glory in the land of the living, Ezekiel 26:20. Note, (1.) The holy land is the land of the living for none but holy souls are properly living souls. Where living sacrifices are offered to the living God, and where the lively oracles are, there the land of the living is there David hoped to see the goodness of the Lord, Psalm 27:13. That was a type of heaven, which is indeed the land of the living. (2.) Though this land of the living may for a time lie under disgrace, yet God will again set glory in it the glory that had departed shall return, and the restoration of what they had been deprived of shall be so much more their glory. God will himself be the glory of the lands that are the lands of the living. (3.) It will aggravate the misery of those that have their portion in the land of the dying, of those that are for ever dying, to behold the happiness of those, at the same time, that shall have their everlasting portion in the land of the living. When the rich man was himself in torment he saw Lazarus in the bosom of Abraham, and glory set for him in the land of the living.

27 Chapter 27

IntroductionStill we are attending the funeral of Tyre and the lamentations made for the fall of that renowned city. In this chapter we have, I. A large account of the dignity, wealth, and splendour of Tyre, while it was in its strength, the vast trade it drove, and the interest it had among the nations (Ezekiel 27:1-25), which is designed to make its ruin the more lamentable. II. A prediction of its fall and ruin, and the confusion and consternation which all its neighbours shall thereby be put into, Ezekiel 27:26-36. And this is intended to stain the pride of all worldly glory, and, by setting the one over-against the other, to let us see the vanity and uncertainty of the riches, honours, and pleasures of the world, and what little reason we have

to place our happiness in them or to be confident of the continuance of them so that all this is written for our learning.Verses 1-25The Prosperity of Tyre. B. C. 588.

1 The word of the LORD came again unto me, saying, 2 Now, thou son of man, take up a lamentation for Tyrus 3 And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord GOD O Tyrus, thou hast said, I am of perfect beauty. 4 Thy borders are in the midst of the seas, thy builders have perfected thy beauty. 5 They have made all thy ship boards of fir trees of Senir: they have taken cedars from Lebanon to make masts for thee. 6 Of the oaks of Bashan have they made thine oars the company of the Ashurites have made thy benches of ivory, brought out of the isles of Chittim. 7 Fine linen with broidered work from Egypt was that which thou spreadest forth to be thy sail blue and purple from the isles of Elishah was that which covered thee. 8 The inhabitants of Zidon and Arvad were thy mariners: thy wise men, O Tyrus, that were in thee, were thy pilots. 9 The ancients of Gebal and the wise men thereof were in thee thy calkers: all the ships of the sea with their mariners were in thee to occupy thy merchandise. 10 They of Persia and of Lud and of Phut were in thine army, thy men of war: they hanged the shield and helmet in thee they set forth thy comeliness. 11 The men of Arvad with thine army were upon thy walls round about, and the Gammadims were in thy towers: they hanged their shields upon thy walls round about they have made thy beauty perfect. 12 Tarshish was thy merchant by reason of the multitude of all kind of riches with silver, iron, tin, and lead, they traded in thy fairs. 13 Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. 14 They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. 15 The men of Dedan were thy merchants many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. 16 Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. 17 Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. 18 Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all

riches in the wine of Helbon, and white wool. 19 Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. 20 Dedan was thy merchant in precious clothes for chariots. 21 Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. 22 The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. 23 Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. 24 These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. 25 The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Here, I. The prophet is ordered to take up a lamentation for Tyrus, Ezekiel 27:2. It was yet in the height of its prosperity, and there appeared not the least symptom of its decay yet the prophet must lament it, because its prosperity is its snare, is the cause of its pride and security, which will make its fall the more grievous. Even those that live at ease are to be lamented if they be not preparing for trouble. He must lament it because its ruin is hastening on apace it is sure, it is near and though the prophet foretel it, and justify God in it, yet he must lament it. Note, We ought to mourn for the miseries of other nations, as well as for our own, out of an affection for mankind in general it is a part of the honour we owe to all men to bewail their calamities, even those which they have brought upon themselves by their own folly.II. He is directed what to say, and to say it in the name of the Lord Jehovah, a name not unknown in Tyre, and which shall be better known, Ezekiel 26:6.1. He must upbraid Tyre with her pride: O Tyrus! thou hast said, I am of perfect beauty (Ezekiel 27:3), of universal beauty (so the word is), every way accomplished, and therefore every where admired. Zion, that had the beauty of holiness, is called indeed the perfection of beauty (Psalm 50:2) that is the beauty of the Lord. But Tyre, because well-built and well-filled with money and trade, will set up for a perfect beauty. Note, It is the folly of the children of this world to value themselves on the pomp and pleasure they live in, to call themselves beauties for the sake of them, and, if in these they excel others, to think themselves perfect. But God takes notice of the vain conceits men have of themselves in their prosperity when the mind is lifted up with the condition, and often, for the humbling of the spirit, finds a way to bring down the estate. Let

none reckon themselves beautified any further than they are sanctified, nor say that they are of perfect beauty till they come to heaven.2. He must upbraid Tyre with her prosperity, which was the matter of her pride. In elegies it is usual to insert encomiums of those whose fall we lament the prophet, accordingly, praises Tyre for all that she had that was praiseworthy. He has nothing to say of her religion, her piety, her charity, her being a refuge to the distressed or using her interest to do good offices among her neighbours but she lived great, and had a great trade, and all the trading part of mankind made court to her. The prophet must describe her height and magnificence, that God may be the more glorified in her fall, as the God who looks upon every one that is proud and abases him, hides the proud in the dust together, and binds their faces in secret, Job 40:12.(1.) The city of Tyre was advantageously situated, at the entry of the sea (Ezekiel 27:3), having many commodious harbours each way, not as cities seated on rivers, which the shipping can come but one way to. It stood at the east end of the Mediterranean, very convenient for trade by land into all the Levant parts so that she became a merchant of the people for many isles. Lying between Greece and Asia, it became the great emporium, or mart-town, the rendezvous of merchants from all parts: They borders are in the heart of the seas, Ezekiel 27:4. It was surrounded with water, which was a great advantage to its trade it was the darling of the sea, laid in its bosom, in its heart. Note, It is a great convenience, upon many accounts, to live in an island: seas are the most ancient land-mark, not which our fathers have set, but the God of our fathers, and which cannot be removed as other land-marks may, nor so easily got over. The people so situated may the more easily dwell alone, if they please, as not reckoned among the nations, and yet, if they please, may the more easily traffic abroad and keep a correspondence with the nations. We therefore of this island must own that he who determines the bounds of men's habitations has determined well for us.(2.) It was curiously built, according as the fashion then was and, being a city on a hill, it made a glorious show and tempted the ships that sailed by into her ports (Ezekiel 27:4): They builders have perfected thy beauty they have so improved in architecture that nothing appears in the buildings of Tyre that can be found fault with and yet it wants that perfection of beauty into which the Lord does and will build up his Jerusalem.(3.) It had its haven replenished with abundance of gallant ships, Isaiah 33:21. The ship-carpenters did their part, as well as the house-carpenters theirs. The

Tyrians are thought to be the first that invented the art of navigation at least they improved it, and brought it to as great a perfection perhaps as it could be without the loadstone. [1.] They made the boards, or planks, for the hulk of the ship, of fir-trees fetched from Senir, a mount in the land of Israel, joined with Hermon, Song of Song of Solomon 4:8. Planks of fir were smooth and light, but not so lasting as our English oak. [2.] They had cedars from Lebanon, another mountain of Israel, for their masts, Ezekiel 27:5. [3.] They had oaks from Bashan (Isaiah 2:13), to make oars of for it is probable that their ships were mostly galleys, that go with oars. The people of Israel built few ships for themselves, but they furnished the Tyrians with timber for shipping. Thus one country uses what another produced, and so they are serviceable one to another, and cannot say to each other, I have no need of thee. [4.] Such magnificence did they affect in building their ships that they made the very benches of ivory, which they fetched from the isles of Chittim, from Italy or Greece, and had workmen from the Ashurites or Assyrians to make them, so rich would they have their state-rooms in their ships to be. [5.] So very prodigal were they that they made their sails of fine linen fetched from Egypt, and that embroidered too, Ezekiel 27:7. Or it may be meant of their flags (which they hoisted to notify what city they belonged to), which were very costly. The word signifies a banner as well as a sail. [6.] They hung those rooms on ship-board with blue and purple, the richest cloths and richest colours they could get from the isles they traded with. For though Tyre was itself famous for purple, which is therefore called the Tyrian dye, yet they must have that which was far-fetched.(4.) These gallant ships were well-manned, by men of great ingenuity and industry. The pilots and masters of the ships, that had command in their fleets, were of their own city, such as they could put a confidence in (Ezekiel 27:8): Thy wise men, O Tyrus! that were in thee, were thy pilots. But, for common sailors, they had men from other countries The inhabitants of Arvad and Zidon were thy mariners. These came from cities hear them Zidon was sister to Tyre, not two leagues off, to the northward there they bred able seamen, which it is the interest of the maritime powers to support and give all the countenance they can to. They sent to Gebal in Syria for calkers, or strengtheners of the clefts or chinks, to stop them when the ships come home, after long voyages, to be repaired. To do this they had the ancients and wise men (Ezekiel 27:9) for there is more need of wisdom and prudence to repair what has gone to decay than to build anew. In public matters there is occasion for the ancients and wise men to be the repairers

of the breaches and the restorers of paths to dwell in. Nay, all the countries they traded with were at their service, and were willing to send men into their pay, to put their youths apprentice in Tyre, or to put them on board their fleets so that all the ships in the sea with their mariners were ready to occupy thy merchandise. Those that give good wages shall have hands at command.(5.) Their city was guarded by a military force that was very considerable, Ezekiel 27:10,11. The Tyrians were themselves wholly given to trade but it was necessary that they should have a good army on foot, and therefore they took those of other states into their pay, such as were fittest for service, though they had them from afar (which perhaps was their policy), from Persia, Lud, and Phut. These bore their arms when there was occasion, and in time of peace hung up the shield and buckler in the armoury, as it were to proclaim peace, and let the world know that they had at present no need of them, but they were ready to be taken down whenever there was occasion for them. Their walls were guarded by the man of Arvad their towers were garrisoned by the Gammadim, robust men, that had a great deal of strength in their arms yet the vulgar Latin renders it pygmies, men no longer than one's arm. They hung their shields upon the walls in their magazines or places of arms or hung them out upon the walls of the city, that none might dare to approach them, seeing how well provided they were with all things necessary for their own defence. "Thus they set forth thy comeliness (Ezekiel 27:10), and made they beauty perfect," Ezekiel 27:11. It contributed as much as any thing to the glory of Tyre that it had those of all the surrounding nations in its service, except the land of Israel (though it lay next them), which furnished them with timber, but we do not find that it furnished them with men that would have trenched upon the liberty and dignity of the Jewish nation, 2 Chronicles 2:17,18. It was also the glory of Tyre that it had such a militia, so fit for service, and in constant pay, and such an armoury, like that in the tower of David, where hung the shields of mighty men, Song of Song of Solomon 4:4. It is observable that there and here the armouries are said to be furnished with shields and helmets, defensive arms, not with swords and spears, offensive, though it is probable that there were such, to intimate that the military force of a people must be intended only for their own protection and not to invade and annoy their neighbours, to secure their own right, not to encroach upon the rights of others.(6.) They had a vast trade and a correspondence with all parts of the known world. Some nations they dealt with in one commodity and some in another,

according as either its products or its manufactures were, and the fruits of nature or art were, with which it was blessed. This is very much enlarged upon here, as that which was the principal glory of Tyre, and which supported all the rest. We do not find any where in scripture so many nations named together as are here so that this chapter, some think, gives much light to the first account we have of the settlement of the nations after the flood, Genesis 10:1-32. The critics have abundance of work here to find out the several places and nations spoken of. Concerning many of them their conjectures are different and they leave us in the dark and at much uncertainty it is well that it is not material. Modern surveys come short of explaining the ancient geography. And therefore we will not amuse ourselves here with a particular enquiry either concerning the traders or the goods they traded in. We leave it to the critical expositors, and observe that only which is improvable. [1.] We have reason to think that Ezekiel knew little, of his own knowledge, concerning the trade of Tyre. He was a priest, carried away captive far enough from the neighbourhood of Tyre, we may suppose when he was young, and there he had been eleven years. And yet he speaks of the particular merchandises of Tyre as nicely as if he had been comptroller of the custom-house there, by which it appears that he was divinely inspired in what he spoke and wrote. It is God that saith this, Ezekiel 27:3. [2.] This account of the trade of Tyre intimates to us that God's eye is upon men, and that he takes cognizance of what they do when they are employed in their worldly business, not only when they are at church, praying and hearing, but when they are in their markets and fairs, and upon the exchange, buying and selling, which is a good reason why we should in all our dealings keep a conscience void of offence, and have our eye always upon him whose eye is always upon us. [3.] We may here observe the wisdom of God, and his goodness, as the common Father of mankind, in making one country to abound in one commodity and another in another, and all more or less serviceable either to the necessity or to the comfort or ornament of human life. Non omis fert omnia tellus--One land does not supply all the varieties of produce. Providence dispenses its gifts variously, some to each, and all to none, that there may be a mutual commerce among those whom God has made of one blood, though they are made to dwell on all the face of the earth, Acts 17:27. Let every nations therefore thank God for the productions of its country though they be not so rich as those of others, yet there is use for them in the public service of the world. [4.] See what a blessing trade and merchandise are to mankind, especially when followed in the fear of God, and with a regard

not only to private advantage, but to a common benefit. The earth is full of God's riches, Psalm 104:24. There is a multitude of all kinds of riches in it (as it is here, Ezekiel 27:12), gathered off its surface and dug out of its bowels. The earth is also full of the fruits of men's ingenuity and industry, according as their genius leads them. Now by exchange and barter these are made more extensively useful thus what can be spared is helped off, and what is wanted is fetched in, in lieu of it, from the most distant countries. Those that are not tradesmen themselves have reason to thank God for tradesmen and merchants, by whom the productions of other countries are brought to our hands, as those of our own are by our husbandmen. [5.] Besides the necessaries that are here traded in, see what abundance of things are here mentioned that only serve to please fancy, and are made valuable only by men's humour and custom and yet God allows us to use them, and trade in them, and part with those things for them which we can spare that are of an intrinsic worth much beyond them. Here are horns of ivory and ebony (Ezekiel 27:15), that are brought for a present, exposed to sale, and offered in exchange, or (as some think) presented to the city, or the great men of it, to obtain their favour. Here are emeralds, coral, and agate (Ezekiel 27:16), all precious stones, and gold (Ezekiel 27:22), which the world could better be without than iron and common stones. Here are, to please the taste and smell, the chief of all spices (Ezekiel 27:22), cassia and calamus (Ezekiel 27:19), and, for ornament, purple, broidered work, and fine linen (Ezekiel 27:16), precious clothes for chariots (Ezekiel 27:20), blue clothes (which Tyre was famous for), broidered work, and chests of rich apparel, bound with rich cords, and made of cedar, a sweet wood to perfume the garments kept in them, Ezekiel 27:24. Upon the review of this invoice, or bill of parcels, we may justly say, What a great many things are here that we have no need of, and can live very comfortably without! [6.] It is observable that Judah and the land of Israel were merchants in Tyre too in a way of trade they were allowed to converse with the heathen. But they traded mostly in wheat, a substantial commodity, and necessary, wheat of Minnith and Pannag, two countries in Canaan famous for the best wheat, as some think. The whole land indeed was a land of wheat (Deuteronomy 8:8) it had the fat of kidneys of wheat, Deuteronomy 32:14. Tyre was maintained by corn fetched from the land of Israel. They traded likewise in honey, and oil, and balm, or rosin all useful things, and not serving to pride or luxury. And the land which these were the staple commodities of was that which was the glory of all lands, which God reserved for his peculiar people, not those that traded in spices and

precious stones and the Israel of God must reckon themselves well provided for if they have food convenient for those that are acquainted with the delights of the children of God will not set their hearts on the delights of the sons and daughters of men, or the treasures of kings and provinces. We find indeed that the New-Testament Babylon trades in such things as Tyre traded in, Revelation 18:12,13. For, notwithstanding its pretensions to sanctity, it is a mere worldly interest. [7.] Though Tyre was a city of great merchandise, and they got abundance by buying and selling, importing commodities from one place and exporting them to another, yet manufacture-trades were not neglected. The wares of their own making, and a multitude of such wares, are here spoken of, Ezekiel 27:16,18. It is the wisdom of a nation to encourage art and industry, and not to bear hard upon the handicraft-tradesmen for it contributes much to the wealth and honour of a nation to send abroad wares of their own making, which may bring them in the multitude of all riches. [8.] All this made Tyrus very great and very proud: The ships of Tarshish did sing of thee in they market (Ezekiel 27:25) thou wast admired and cried up by all the nations that had dealings with thee for thou wast replenished in wealth and number of people, wast beautified, and made very glorious, in the midst of the seas. Those that grow very rich are cried up as very glorious for riches are glorious things in the eyes of carnal people, Genesis 31:1.Verses 26-36The Fall of Tyre. B. C. 588.

26 Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. 27 Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. 28 The suburbs shall shake at the sound of the cry of thy pilots. 29 And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land 30 And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: 31 And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. 32 And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like

the destroyed in the midst of the sea? 33 When thy wares went forth out of the seas, thou filledst many people thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. 34 In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. 35 All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. 36 The merchants among the people shall hiss at thee thou shalt be a terror, and never shalt be any more. We have seen Tyre flourishing here we have Tyre falling, and great is the fall of it, so much the greater for its having made such a figure in the world. Note, The most mighty and magnificent kingdoms and states, sooner or later, have their day to come down. They have their period and, when they are in their zenith, they will begin to decline. But the destruction of Tyre was sudden. Her sun went down at noon. And all her wealth and grandeur, pomp and power, did but aggravate her ruin, and make it the more grievous to herself and astonishing to all about her. Now observe here, 1. How the ruin of Tyrus will be brought about, Ezekiel 27:26. She is as a great ship richly laden, that is split or sunk by the indiscretion of her steersmen: Thy rowers have themselves brought thee into great and dangerous waters the governors of the city, and those that had the management of their public affairs, by some mismanagement or other involved them in that war with the Chaldeans which was the ruin of their state. By their insolence, by some affront given to the Chaldeans or some attempt made upon them, in confidence of their own ability to contend with them, they provoked Nebuchadnezzar to make a descent upon them, and, by their obstinacy in standing it out to the last, enraged him to such a degree that he determined on the ruin of their state, and, like an east wind, broke them in the midst of the seas. Note, It is ill with a people when those that sit at the stern, instead of putting them into the harbour, run them aground. 2. How great and general the ruin will be. All her wealth shall be buried with her, her riches, her fairs, and her merchandise (Ezekiel 27:27) all that had any dependence upon her, and dealings with her, in trade, in war, in conversation, shall ball with her into the midst of the seas, in the day of her ruin. Note, Those who make creatures their confidence, place their happiness in their interest in them and rest their hopes upon them, will of course fall with them happy therefore are those that have the God of Jacob for their help, and whose hope is in the Lord their God, who lives for ever. 3. What sad lamentation would be made for the destruction of Tyre. The pilots, her princes

and governors, when they see how wretchedly they have mismanaged and how much they have contributed to their own ruin, shall cry out so loud as to make even the suburbs shake (Ezekiel 27:28), such a vexation shall it be to them to reflect upon their own bad conduct. The inferior officers, that were as the mariners of the state, shall be forced to come down from their respective posts (Ezekiel 27:29), and they shall cry out against thee, as having deceived them, in not proving so well able to hold out as they thought thou hadst been they shall cry bitterly for the common ruin, and their own share in it. They shall use all the most solemn expressions of grief they shall cast dust on their heads, in indignation against themselves, shall wallow themselves in ashes, as having bid a final farewell to all ease and pleasure they shall make themselves bald (Ezekiel 27:31), with tearing their hair and, according to the custom of great mourners, those shall gird themselves with sackcloth who used to wear find linen, and, instead of merry songs, they shall weep with bitterness of heart. Note, Losses and crosses are very grievous, and hard to be borne, to those that have long been wallowing in pleasure and sleeping in carnal security. 4. How Tyre should be upbraided with her former honour and prosperity (Ezekiel 27:32,33) she that was Tyrus the renowned shall now be called Tyrus the destroyed in the midst of the sea. "What city is like Tyre? Did ever any city come down from such a height of prosperity to such a depth of adversity? Time was when thy wares, those of thy own making and those that passed through thy hands, went forth out of the seas, and were exported to all parts of the world then thou filledst many people, and didst enrich the kings of the earth and their kingdoms." The Tyrians, though they bore such a sway in trade, were yet, it seems, fair merchants, and let their neighbours not only live, but thrive by them. All that dealt with them were gainers they did not cheat or oppress the people, but did enrich them with the multitude of their merchandise. "But now those that used to be enriched by thee shall be ruined with thee" (as is usual in trade) "when thou shalt be broken, and all thou hast is seized on, all thy company shall fall too," Ezekiel 27:34. There is an end of Tyre, that made such a noise and bustle in the world. This great blaze goes out in a snuff. 5. How the fall of Tyre should be matter of terror to some and laughter to others, according as they were differently interested and affected. Some shall be sorely afraid, and shall be troubled (Ezekiel 27:35), concluding it will be their own turn to fall next. Others shall hiss at her (Ezekiel 27:36), shall ridicule her pride, and vanity, and bad management, and think her ruin just. She triumphed in Jerusalem's fall, and there are those that will triumph in hers. When

God casts his judgments on the sinner men also shall clap their hands at him and shall hiss him out of his place, Job 27:22,23. Is this the city which men called the perfection of beauty?

28 Chapter 28

IntroductionIn this chapter we have, I. A prediction of the fall and ruin of the king of Tyre, who, in the destruction of that city, is particularly set up as a mark for God's arrows, Ezekiel 28:1-10. II. A lamentation for the king of Tyre, when he has thus fallen, though he falls by his own iniquity, Ezekiel 28:11-19. III. A prophecy of the destruction of Zidon, which as in the neighbourhood of Tyre and had a dependence upon it, Ezekiel 28:20-23. IV. A promise of the restoration of the Israel of God, though in the day of their calamity they were insulted over by their neighbours, Ezekiel 28:24-26.Verses 1-10Fall of the Prince of Tyre. B. C. 588.

1 The word of the LORD came again unto me, saying, 2 Son of man, say unto the prince of Tyrus, Thus saith the Lord GOD Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas yet thou art a man, and not God, though thou set thine heart as the heart of God: 3 Behold, thou art wiser than Daniel there is no secret that they can hide from thee: 4 With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures: 5 By thy great wisdom and by thy traffick hast thou increased thy riches, and thine heart is lifted up because of thy riches: 6 Therefore thus saith the Lord GOD Because thou hast set thine heart as the heart of God 7 Behold, therefore I will bring strangers upon thee, the terrible of the nations: and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. 8 They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas. 9 Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee. 10 Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD.

We had done with Tyrus in the foregoing chapter, but now the prince of Tyrus is to be singled out from the rest. Here is something to be said to him by himself, a message to him from God, which the prophet must send him, whether he will hear or whether he will forbear.I. He must tell him of his pride. His people are proud (Ezekiel 27:3) and so is he and they shall both be made to know that God resists the proud. Let us see, 1. What were the expressions of his pride: His heart was lifted up, Ezekiel 28:2. He had a great conceit of himself, was puffed up with an opinion of his own sufficiency, and looked with disdain upon all about him. Out of the abundance of the pride of his heart he said, I am a god he did not only say it in his heart, but had the impudence to speak it out. God has said of princes, They are gods (Psalm 82:6) but it does not become them to say so of themselves it is a high affront to him who is God alone, and will not give his glory to another. He thought that the city of Tyre had as necessary a dependence upon him as the world has upon the God that made it, and that he was himself independent as God and unaccountable to any. He thought himself to have as much wisdom and strength as God himself, and as incontestable an authority, and that his prerogatives were as absolute and his word as much a law as the word of God. He challenged divine honours, and expected to be praised and admired as a god, and doubted not to be deified, among other heroes, after his death as a great benefactor to the world. Thus the king of Babylon said, I will be like the Most High (Isaiah 14:14), not like the Most Holy. "I am the strong God, and therefore will not be contradicted, because I cannot be controlled. I sit in the seat of God I sit as high as God, my throne equal with his. Divisum imperium cum Jove Cæ sar habet--Cæ sar divides dominion with Jove. I sit as safely as God, as safely in the heart of the seas, and as far out of the reach of danger, as he in the height of heaven." He thinks his guards of men of war about his throne as pompous and potent as the hosts of angels that are about the throne of God. He is put in mind of his meanness and mortality, and, since he needs to be told, he shall be told, that self-evident truth, Thou art a man, and not God, a depending creature thou art flesh, and not spirit, Isaiah 31:3. Note, Men must be made to know that they are but men, Psalm 9:20. The greatest wits, the greatest potentates, the greatest saints, are men, and not gods. Jesus Christ was both God and man. The king of Tyre, though he has such a mighty influence upon all about him, and with the help of his riches bears a mighty sway, though he has tribute and presents brought to his court with as much devotion as if they were sacrifices to his altar,

though he is flattered by his courtiers and made a god of by his poets, yet, after all, he is but a man he knows it he fears it. But he sets his heart as the heart of God "Thou hast conceited thyself to be a god, hast compared thyself with God, thinking thyself as wise and strong, and as fit to govern the world, as he." It was the ruin of our first parents, and ours in them, that they would be as gods, Genesis 3:5. And still that corrupt nature which inclines men to set up themselves as their own masters, to do what they will, and their own carvers, to have what they will, their own end, to live to themselves, and their own felicity, to enjoy themselves, sets their hearts as the heart of God, invades his prerogatives, and catches at the flowers of his crown--a presumption that cannot go unpunished.2. We are here told what it was that he was proud of. (1.) His wisdom. It is probable that this prince of Tyre was a man of very good natural parts, a philosopher, and well read in all the parts of learning that were then in vogue, at least a politician, and one that had great dexterity in managing the affairs of state. And then he thought himself wiser than Daniel, Ezekiel 28:3. We found, before, that Daniel, though now but a young man, was celebrated for his prevalency in prayer, Ezekiel 14:14. Here we find he was famous for his prudence in the management of the affairs of this world, a great scholar and statesman, and withal a great saint, and yet not a prince, but a poor captive. It was strange that under such external disadvantages his lustre should shine forth, so that he had become wise to a proverb. When the king of Tyre dreams himself to be a god he says, I am wiser than Daniel. There is no secret that they can hide from thee. Probably he challenged all about him to prove him with questions, as Solomon was proved, and he had unriddled all their enigmas, had solved all their problems, and none of them all could puzzle him. He had perhaps been successful in discovering plots, and diving into the counsels of the neighbouring princes, and therefore thought himself omniscient, and that no thought could be withholden from him therefore he said, I am a god. Note, Knowledge puffeth up it is hard to know much and not to know it too well and to be elevated with it. He that was wiser than Daniel was prouder than Lucifer. Those therefore that are knowing must study to be humble and to evidence that they are so. (2.) His wealth. That way his wisdom led him it is not said that by his wisdom he searched into the arcana either of nature or government, modelled the state better than it was, or made better laws, or advanced the interests of the commonwealth of learning but his wisdom and understanding were of use to him in traffic. As some of the kings of Judah loved husbandry (2 Chronicles 26:10), so

the king of Tyre loved merchandise, and by it he got riches, increased his riches, and filled his treasures with gold and silver, Ezekiel 28:4,5. See what the wisdom of this world is those are cried up as the wisest men that know how to get money and by right or wrong to raise estates and yet really this their way is their folly, Psalm 49:13. It was the folly of the king of Tyre, [1.] That he attributed the increase of his wealth to himself and not to the providence of God, forgetting him who gave him power to get wealth, Deuteronomy 8:17,18. [2.] That he thought himself a wise man because he was a rich man whereas a fool may have an estate (Ecclesiastes 2:19), yea, and a fool may get an estate, for the world has been often observed to favour such, when bread is not to the wise, Ecclesiastes 9:11. [3.] That his heart was lifted up because of his riches, because of the increase of his wealth, which made him so haughty and secure, so insolent and imperious, and which set his heart as the heart of God. The man of sin, when he had a great deal of worldly pomp and power, showed himself as a god, 2 Thessalonians 2:4. Those who are rich in this world have therefore need to charge that upon themselves which the word of God charges upon them, that they be not high-minded, 1 Timothy 6:17.II. Since pride goes before destruction, and a haughty spirit before a fall, he must bell him of that destruction, of that fall, which was now hastening on as the just punishment of his presumption in setting up himself a rival with God. "Because thou hast pretended to be a god (Ezekiel 28:6), therefore thou shalt not be long a man," Ezekiel 28:7. Observe here,1. The instruments of his destruction: I will bring strangers upon thee--the Chaldeans, whom we do not find mentioned among the many nations and countries that traded with Tyre, Ezekiel 27:1-36 If any of those nations had been brought against it, they would have had some compassion upon it, for old acquaintance-sake but these strangers will have none. They are people of a strange language, which the king of Tyre himself, wise as he is, perhaps understands not. They are the terrible of the nations it was an army made up of many nations, and it was at this time the most formidable both for strength and fury. These God has at command, and these he will bring upon the king of Tyre.2. The extremity of the destruction: They shall draw their swords against the beauty of thy wisdom (Ezekiel 28:7), against all those things which thou gloriest in as thy beauty and the production of thy wisdom. Note, It is just with God that our enemies should make that their prey which we have made our pride. The king of Tyre's palace, his treasury, his city, his navy, his army, these he glories in

as his brightness, these, he thinks, made him illustrious and glorious as a god on earth. But all these the victorious enemy shall defile, shall deface, shall deform. He thought them sacred, things that none durst touch but the conquerors shall seize them as common things, and spoil the brightness of them. But, whatever becomes of what he has, surely his person is sacred. No (Ezekiel 28:8): They shall bring thee down to the pit, to the grave thou shalt die the death. And, (1.) It shall not be an honourable death, but an ignominious one. He shall be so vilified in his death that he may despair of being deified after his death. He shall die the deaths of those that are slain in the midst of the seas, that have no honour done them at their death, but their dead bodies are immediately thrown overboard, without any ceremony or mark of distinction, to be a feast for the fish. Tyre is likely to be destroyed in the midst of the sea (Ezekiel 27:32) and the prince of Tyre shall fare no better than the people. (2.) It shall not be a happy death, but a miserable one. He shall die the deaths of the uncircumcised (Ezekiel 28:10), of those that are strangers to God and not in covenant with him, and therefore die under his wrath and curse. It is deaths, a double death, temporal and eternal, the death both of body and soul. He shall die the second death that is dying miserably indeed. The sentence of death here passed upon the king of Tyre is ratified by a divine authority: I have spoken it, saith the Lord God. And what he has said he will do. None can gainsay it, nor will he unsay it.3. The effectual disproof that this will be of all his pretensions to deity (Ezekiel 28:9): "When the conqueror sets his sword to thy breast, and thou seest no way of escape, wilt thou then say, I am God? Wilt thou then have such a conceit of thyself as thou now hast? No thy being overpowered by death, and by the fear of it, will force thee to own that thou art not a god, but a weak, timorous, trembling, dying man. In the hand of him that slays thee (in the hand of God, and of the instruments that he employed) thou shalt be a man, and not God, utterly unable to resist, and help thyself." I have said, You are gods but you shall die like men, Psalm 82:6,7. Note, Those who pretend to be rivals with God shall be forced one way or other to let fall their claims. Death at furthest, when we come into his hand, will make us know that we are men.Verses 11-19Fall of the Prince of Tyre. B. C. 588.

11 Moreover the word of the LORD came unto me, saying, 12 Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD Thou sealest up the sum, full of wisdom, and perfect in beauty. 13 Thou hast been in Eden the garden of God every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. 14 Thou art the anointed cherub that covereth and I have set thee so: thou wast upon the holy mountain of God thou hast walked up and down in the midst of the stones of fire. 15 Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. 16 By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. 17 Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee. 18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. 19 All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more. As after the prediction of the ruin of Tyre (Ezekiel 26:1-21) followed a pathetic lamentation for it (Ezekiel 27:1-36), so after the ruin of the king of Tyre is foretold it is bewailed.I. This is commonly understood of the prince who then reigned over Tyre, spoken to, Ezekiel 28:2. His name was Ethbaal, or Ithobalus, as Diodorus Siculus calls him that was king of Tyre when Nebuchadnezzar destroyed it. He was, it seems, upon all external accounts an accomplished man, very great and famous but his iniquity was his ruin. Many expositors have suggested that besides the literal sense of this lamentation there is an allegory in it, and that it is an allusion to the fall of the angels that sinned, who undid themselves by their pride. And (as is usual in texts that have a mystical meaning) some passages here refer primarily to the king of Tyre, as that of his merchandises, others to the angels, as that of being in the holy mountain of God. But, if there be any thing mystical in it (as perhaps there may), I shall rather refer it to the fall of Adam, which seems to be

glanced at, Ezekiel 28:13. Thou hast been in Eden the garden of God, and that in the day thou wast created.II. Some think that by the king of Tyre is meant the whole royal family, this including also the foregoing kings, and looking as far back as Hiram, king of Tyre. The then governor is called prince (Ezekiel 28:2) but he that is here lamented is called king. The court of Tyre with its kings had for many ages been famous but sin ruins it. Now we may observe two things here:--1. What was the renown of the king of Tyre. He is here spoken of as having lived in great splendour, Ezekiel 28:12-15. He as a man, but it is here owned that he was a very considerable man and one that made a mighty figure in his day. (1.) He far exceeded other men. Hiram and other kings of Tyre had done so in their time and the reigning king perhaps had not come short of any of them: Thou sealest up the sum full of wisdom and perfect in beauty. But the powers of human nature and the prosperity of human life seemed in him to be at the highest pitch. He was looked upon to be as wise as the reason of men could make him, and as happy as the wealth of this world and the enjoyment of it could make him in him you might see the utmost that both could do and therefore seal up the sum, for nothing can be added he is a complete man, perfect in suo genere--in his kind. (2.) He seemed to be as wise and happy as Adam in innocency (Ezekiel 28:13): "Thou hast been in Eden, even in the garden of God thou hast lived as it were in paradise all thy days, hast had a full enjoyment of every thing that is good for food or pleasant to the eyes, and an uncontroverted dominion over all about thee, as Adam had." One instance of the magnificence of the king of Tyre is, that he outdid all others princes in jewels, which those have the greatest plenty of that trade most abroad, as he did: Every precious stone was his covering. There is a great variety of precious stones but he had of every sort and in such plenty that besides what were treasured up in his cabinet, and were the ornaments of his crown, he had his clothes trimmed with them they were his covering. Nay (Ezekiel 28:14), he walked up and down in the midst of the stones of fire, that is, these precious stones, which glittered and sparkled like fire. His rooms were in a manner set round with jewels, so that he walked in the midst of them, and then fancied himself as glorious as if, like God, he had been surrounded by so many angels, who are compared to a flame of fire. And, if he be such an admirer of precious stones as to think them as bright as angels, no wonder that he is such an admirer of himself as to think himself as great as God. Nine several sorts of previous stones are here named, which were all in the high

priest's ephod. Perhaps they are particularly named because he, in his pride, used to speak particularly of them, and tell those about him, with a great deal of foolish pleasure, "This is such a precious stone, of such a value, and so and so are its virtues." Thus is he upbraided with his vanity. Gold is mentioned last, as far inferior in value to those precious stones and he used to speak of it accordingly. Another thing that made him think his palace a paradise was the curious music he had, the tabrets and pipes, hand-instruments and wind-instruments. The workmanship of these was extraordinary, and they were prepared for him on purpose prepared in thee, the pronoun is feminine--in thee, O Tyre! or it denotes that the king was effeminate in doting on such things. They were prepared in the day he was created, that is, either born, or created king they were made on purpose to celebrate the joys either of his birth-day or of his coronation-day. These he prided himself much in, and would have all that came to see his palace take notice of them. (3.) He looked like an incarnate angel (Ezekiel 28:14): Thou art the anointed cherub that covers or protects that is, he looked upon himself as a guardian angel to his people, so bright, so strong, so faithful, appointed to this office and qualified for it. Anointed kings should be to their subjects as anointed cherubim, that cover them with the wings of their power and, when they are such, God will own them. Their advancement was from him: I have set thee so. Some think, because mention was made of Eden, that it refers to the cherub set on the east of Eden to cover it, Genesis 3:24. He thought himself as able to guard his city from all invaders as that angel was for his charge. Or it may refer to the cherubim in the most holy place, whose wings covered the ark he thought himself as bright as one of them. (4.) He appeared in as much splendour as the high priest when he was clothed with his garments for glory and beauty: "Thou wast upon the holy mountain of God, as president of the temple built on that holy mountain thou didst look as great, and with as much majesty and authority, as ever the high priest did when he walked in the temple, which was garnished with precious stones (2 Chronicles 3:6), and had his habit on, which had precious stones both in the breast and on the shoulders in that he seemed to walk in the midst of the stones of fire." Thus glorious is the king of Tyre at least he thinks himself so.2. Let us now see what was the ruin of the king of Tyre, what it was that stained his glory and laid all this honour in the dust (Ezekiel 28:15): "Thou wast perfect in thy ways thou didst prosper in all thy affairs and every thing went well with thee thou hadst not only a clear, but a bright reputation, from the day thou wast

created, the day of thy accession to the throne, till iniquity was found in thee and that spoiled all." This may perhaps allude to the deplorable case of the angels that fell, and of our first parents, both of whom were perfect in their ways till iniquity was found in them. And when iniquity was once found in him it increased he grew worse and worse, as appears (Ezekiel 28:18): "Thou hast defiled thy sanctuaries thou hast lost the benefit of all that which thou thoughtest sacred, and in which, as in a sanctuary, thou thoughtest to take refuge these thou hast defiled, and so exposed thyself by the multitude of thy iniquities." Now observe,(1.) What the iniquity was that was the ruin of the king of Tyre. [1.] The iniquity of his traffic (so it is called, Ezekiel 28:18), both his and his people's, for their sin is charged upon him, because he connived at it and set them a bad example (Ezekiel 28:16): By the multitude of thy merchandise they have filled the midst of thee with violence, and thus thou hast sinned. The king had so much to do with his merchandise, and was so wholly intent upon the gains of that, that he took no care to do justice, to give redress to those that suffered wrong and to protect them from violence nay, in the multiplicity of business, wrong was done to many by oversight and in his dealings he made use of his power to invade the rights of those he dealt with. Note, Those that have much to do in the world are in great danger of doing much amiss and it is hard to deal with many without violence to some. Trades are called mysteries but too many make them mysteries of iniquity. [2.] His pride and vain-glory (Ezekiel 28:17): "Thy heart was lifted up because of thy beauty thou wast in love with thyself, and thy own shadow. And thus thou hast corrupted thy wisdom by reason of the brightness, the pomp and splendour, wherein thou livedst." He gazed so much upon this that it dazzled his eyes and prevented him from seeing his way. He appeared so puffed up with his greatness that it bereaved him both of his wisdom and of the reputation of it. He really became a fool in glorying. Those make a bad bargain for themselves that part with their wisdom for the gratifying of their gaiety, and, to please a vain humour, lose a real excellency.(2.) What the ruin was that this iniquity brought him to. [1.] He was thrown out of his dignity and dislodged from his palace, which he took to be his paradise and temple (Ezekiel 28:16): I will cast thee as profane out of the mountain of God. His kingly power was high as a mountain, setting him above others it was a mountain of God, for the powers that be are ordained of God, and have something in them that is sacred but, having abused his power, he is reckoned profane, and is therefore deposed and expelled. He disgraces the crown he wears, and so has

forfeited it, and shall be destroyed from the midst of the stones of fire, the precious stones with which his palace was garnished, as the temple was and they shall be no protection to him. [2.] He was exposed to contempt and disgrace, and trampled upon by his neighbours: "I will cast thee to the ground (Ezekiel 28:17), will cast thee among the pavement-stones, from the midst of the precious stones, and will lay thee a rueful spectacle before kings, that they may behold thee and take warning by thee not to be proud and oppressive." [3.] He was quite consumed, his city and he in it: I will bring forth a fire from the midst of thee. The conquerors, when they have plundered the city, will kindle a fire in the heart of it, which shall lay it, and the palace particularly, in ashes. Or it may be taken more generally for the fire of God's judgments, which shall devour both prince and people, and bring all the glory of both to ashes upon the earth and this fire shall be brought forth from the midst of thee. All God's judgments upon sinners take rise from themselves they are devoured by a fire of their own kindling. [4.] He was hereby made a terrible example of divine vengeance. Thus he is reduced in the sight of all those that behold him (Ezekiel 28:18): Those that know him shall be astonished at him, and shall wonder how one that stood so high could be brought so low. The king of Tyre's palace, like the temple at Jerusalem, when it is destroyed shall be an astonishment and a hissing, 2 Chronicles 7:20,21. So fell the king of Tyre.Verses 20-26The Fall of Zidon. B. C. 588.

20 Again the word of the LORD came unto me, saying, 21 Son of man, set thy face against Zidon, and prophesy against it, 22 And say, Thus saith the Lord GOD Behold, I am against thee, O Zidon and I will be glorified in the midst of thee: and they shall know that I am the LORD, when I shall have executed judgments in her, and shall be sanctified in her. 23 For I will send into her pestilence, and blood into her streets and the wounded shall be judged in the midst of her by the sword upon her on every side and they shall know that I am the LORD. 24 And there shall be no more a pricking brier unto the house of Israel, nor any grieving thorn of all that are round about them, that despised them and they shall know that I am the Lord GOD. 25 Thus saith the Lord GOD When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the heathen, then shall

they dwell in their land that I have given to my servant Jacob. 26 And they shall dwell safely therein, and shall build houses, and plant vineyards yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them and they shall know that I am the LORD their God. God's glory is his great end, both in all the good and in all the evil which proceed out of the mouth of the Most High so we find in these verses. 1. God will be glorified in the destruction of Zidon, a city that lay near to Tyre, was more ancient, but not so considerable, had a dependence upon it and stood and fell with it. God says here, I am against thee, O Zidon! and I will be glorified in the midst of thee, Ezekiel 28:22. And again, "Those that would not know be gentler methods shall be made to know that I am the Lord, and I alone, and that I am a just and jealous God, when I shall have executed judgments in her, destroying judgments, when I shall have done execution according to justice and according to the sentence passed, and so shall be sanctified in her." The Zidonians, it should seem, were more addicted to idolatry than the Tyrians were, who, being men of business and large conversation, were less under the power of bigotry and superstition. The Zidonians were noted for the worship of Ashtaroth Solomon introduced it, 1 Kings 11:5. Jezebel was daughter to the king of Zidon, who brought the worship of Baal into Israel (1 Kings 16:31) so that God had been much dishonoured by the Zidonians. Now, says he, I will be glorified, I will be sanctified. The Zidonians were borderers upon the land of Israel, where God was known, and where they might have got the knowledge of him and have learned to glorify him but, instead of that, they seduced Israel to the worship of their idols. Note, When God is sanctified he is glorified, for his holiness is his glory and those whom he is not sanctified and glorified by he will be sanctified and glorified upon, by executing judgments upon them, which declare him a just avenger of his own and his people's injured honour. The judgments that shall be executed upon Zidon are war and pestilence, two wasting depopulating judgments, Ezekiel 28:23. They are God's messengers, which he sends on his errands, and they shall accomplish that for which he sends them. Pestilence and blood shall be sent into her streets there the dead bodies of those shall lie who perished, some by the plague, occasioned perhaps through ill diet when the city was besieged, and some by the sword of the enemy, most likely the Chaldean armies, when the city was taken, and all were put to the sword. Thus the wounded shall be judged when they are dying of their wounds they shall judge themselves, and others

shall say, They justly fall. Or, as some read it, They shall be punished by the sword, that sword which has commission to destroy on every side. It is God that judges, and he will overcome. Nor is it Tyre and Zidon only on which God would execute judgments, but on all those that despised his people Israel, and triumphed in their calamities for this was now God's controversy with the nations that were round about them, Ezekiel 28:26. Note, When God's people are under his correcting hand for their faults he takes care, as he did concerning malefactors that were scourged, that they shall not seem vile to those that are about them, and therefore takes it ill of those who despise them and so help forward the affliction when he is but a little displeased, Zechariah 1:15. God regards them even in their low estate and therefore let not men despise them. 2. God will be glorified in the restoration of his people to their former safety and prosperity. God had been dishonoured by the sins of his people, and their sufferings too had given occasion to the enemy to blaspheme (Isaiah 52:5) but God will now both cure them of their sins and ease them of their troubles, and so will be sanctified in them in the sight of the heathen, will recover the honour of his holiness, to the satisfaction of all the world, Ezekiel 28:25. For, (1.) They shall return to the possession of their own land again: I will gather the house of Israel out of their dispersions, in answer to that prayer (Psalm 106:27), Save us, O Lord our God! and gather us from among the heathen and in pursuance of that promise (Deuteronomy 30:4), Thence will the Lord thy God gather thee. Being gathered, they shall be brought in a body, to dwell in the land that I have given to my servant Jacob. God had an eye to the ancient grant, in bringing them back, for that remained in force, and the discontinuance of the possession was not a defeasance of the right. He that gave it will again give it. (2.) They shall enjoy great tranquillity there. When those that have been vexatious to them are taken off they shall live in quietness there shall be no more a pricking brier nor a grieving thorn, Ezekiel 28:24. They shall have a happy settlement, for they shall build houses, and plant vineyards and they shall enjoy a happy security and serenity there they shall dwell safely, shall dwell with confidence, and there shall be none to disquiet them or make them afraid, Ezekiel 28:26. This never had full accomplishment in the body of that people, for after their return out of captivity they were ever and anon molested by some bad neighbour or other. Nor has the gospel-church been ever quite free from pricking briers and grieving thorns yet sometimes the church has rest, and believers always dwell safely under the divine protection and may be quiet from the fear of evil. But the full

accomplishment of this promise is reserved for the heavenly Canaan, when all the saints shall be gathered together, and every thing that offends shall be removed, and all griefs and fears for ever banished.

29 Chapter 29

IntroductionThree chapters we had concerning Tyre and its king next follow four chapters concerning Egypt and its king. This is the first of them. Egypt had formerly been a house of bondage to God's people of late they had had but too friendly a correspondence with it, and had depended too much upon it and therefore, whether the prediction reached Egypt or no, it would be of use to Israel, to take them off from their confidence in their alliance with it. The prophecies against Egypt, which are all laid together in these four chapters, were of five several dates the first in the 10th year of the captivity (Ezekiel 29:1), the second in the 27th (Ezekiel 29:17), the third in the 11th year and the first month (Ezekiel 30:20), the fourth in the 11th year and the third month (Ezekiel 31:1), the fifth in the 12th year (Ezekiel 32:1), and another in the same year, Ezekiel 29:17. In this chapter we have, I. The destruction of Pharaoh foretold, for his dealing deceitfully with Israel, Ezekiel 29:1-7. II. The desolation of the land of Egypt foretold, Ezekiel 29:8-12. III. A promise of the restoration thereof, in part, after forty years, Ezekiel 29:13-16. IV. The possession that should be given to Nebuchadnezzar of the land of Egypt, Ezekiel 29:17-20. V. A promise of mercy to Israel, Ezekiel 29:21.Verses 1-7Pride of Pharaoh The Ruin of Pharaoh. B. C. 589.

1 In the tenth year, in the tenth month, in the twelfth day of the month, the word of the LORD came unto me, saying, 2 Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: 3 Speak, and say, Thus saith the Lord GOD Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. 4 But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales. 5 And I will leave thee thrown into the wilderness, thee and all the fish of thy rivers:

thou shalt fall upon the open fields thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the field and to the fowls of the heaven. 6 And all the inhabitants of Egypt shall know that I am the LORD, because they have been a staff of reed to the house of Israel. 7 When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand. Here is, I. The date of this prophecy against Egypt. It was in the tenth year of the captivity, and yet it is placed after the prophecy against Tyre, which was delivered in the eleventh year, because, in the accomplishment of the prophecies, the destruction of Tyre happened before the destruction of Egypt, and Nebuchadnezzar's gaining Egypt was the reward of his service against Tyre and therefore the prophecy against Tyre is put first, that we may the better observe that. But particular notice must be taken of this, that the first prophecy against Egypt was just at the time when the king of Egypt was coming to relieve Jerusalem and raise the siege (Jeremiah 37:5), but did not answer the expectations of the Jews from them. Note, It is good to foresee the failing of all our creature-confidences, then when we are most in temptation to depend upon them, that we may cease from man.II. The scope of this prophecy. It is directed against Pharaoh king of Egypt, and against all Egypt, Ezekiel 29:2. The prophecy against Tyre began with the people, and then proceeded against the prince. But this begins with the prince, because it began to have its accomplishment in the insurrections and rebellions of the people against the prince, not long after this.III. The prophecy itself. Pharaoh Hophrah (for so was the reigning Pharaoh surnamed) is here represented by a great dragon, or crocodile, that lies in the midst of his rivers, as Leviathan in the waters, to play therein, Ezekiel 29:3. Nilus, the river of Egypt, was famed for crocodiles. And what is the king of Egypt, in God's account, but a great dragon, venomous and mischievous? Therefore says God, I am against thee. I am above thee so it may be read. How high soever the princes and potentates of the earth are, there is a higher than they (Ecclesiastes 5:8), a God above them, that can control them, and, if they be tyrannical and oppressive, a God against them, that will be free to reckon with them. Observe here,1. The pride and security of Pharaoh. He lies in the midst of his rivers, rolls himself with a great deal of satisfaction in his wealth and pleasures and he says, My river is my own. He boasts that he is an absolute prince (his subjects are his

vassals Joseph bought them long ago, Genesis 47:23),-- that he is a sole prince, and has neither partner in the government nor competitor for it,--that he is out of debt (what he has is his own, and none of his neighbours have any demands upon him),--that he is independent, neither tributary nor accountable to any. Note, Worldly carnal minds please themselves with, and pride themselves in, their property, forgetting that whatever we have we have only the use of it, the property is in God. We ourselves are not our own, but his. Our tongues are not our own, Psalm 12:4. Our river is not our own, for its springs are in God. The most potent prince cannot call what he has his own, for, though it be so against all the world, it is not so against God. But Pharaoh's reason for his pretensions is yet more absurd: My river is my own, for I have made it for myself. Here he usurps two of the divine prerogatives, to be the author and the end of his own being and felicity. He only that is the great Creator can say of this world, and of every thing in it, I have made it for myself. He calls his river his own because he looks not unto the Maker thereof, nor has respect unto him that fashioned it long ago, Isaiah 22:11. What we have we have received from God and must use for God, so that we cannot say, We made it, much less, We made it for ourselves and why then do we boast? Note, Self is the great idol that all the world worships, in contempt of God and his sovereignty.2. The course God will take with this proud man, to humble him. He is a great dragon in the waters, and God will accordingly deal with him, Ezekiel 29:4,5. (1.) He will draw him out of his rivers, for he has a hook and a cord for this leviathan, with which he can manage him, though none on earth can (Job 41:1): "I will bring thee up out of the midst of thy rivers, will cast thee out of thy palace, out of thy kingdom, out of all those things in which thou takest such a complacency and placest such a confidence." Herodotus related of this Pharaoh, who was now king of Egypt, that he had reigned in great prosperity for twenty-five years, and was so elevated with his successes that he said that God himself would not cast him out of his kingdom but he shall soon be convinced of his mistake, and what he depended on shall be no defence. God can force men out of that in which they are most secure and easy. (2.) All his fish shall be drawn out with him, his servants, his soldiers, and all that had a dependence on him, as he thought, but really such as he had dependence upon. These shall stick to his scales, adhere to their king, resolving to live and die with him. But, (3.) The king and his army, the dragon and all the fish that stick to his scales, shall perish together, as fish cast upon dry ground, and shall be meat to the beasts and fowls, Ezekiel 29:5.

Now this is supposed to have had its accomplishment soon after, when this Pharaoh, in defence of Aricius king of Libya, who had been expelled his kingdom by the Cyrenians, levied a great army, and went out against the Cyrenians, to re-establish his friend, but was defeated in battle, and all his forces were put to flight, which gave such disgust to his kingdom that they rose in rebellion against him. Thus was he left thrown into the wilderness, he and all the fish of the river with him. Thus issue men's pride, and presumption, and carnal security. Thus men justly lose what they might call their own, under God, when they call it their own against him.3. The ground of the controversy God has with the Egyptians it is because they have cheated his people. They encouraged them to expect relief and assistance from them when they were in distress, but failed them (Ezekiel 29:6,7): Because they have been a staff of reed to the house of Israel. They pretended to be a staff for them to lean upon, but, when any stress was laid upon them, they were either weak and could not or treacherous and would not do that for them which was expected. They broke under them, to their great disappointment and amazement, so that they rent their shoulder and made all their loins to be at a stand. The king of Egypt, it is probable, had encouraged Zedekiah to break his league with the king of Babylon, with a promise that he would stand by him, which, when he failed to do, to any purpose, it could not but put them into a great consternation. God had told them, long since, that the Egyptians were broken reeds, Isaiah 30:6. Rabshakeh had told them so, Isaiah 36:6. And now they found it so. It was indeed the folly of Israel to trust them, and they were well enough served when they were deceived in them. God was righteous in suffering them to be so. But that is no excuse at all for the Egyptians' falsehood and treachery, nor shall it secure them from the judgments of that God who is and will be the avenger of all such wrongs. It is a great sin, and very provoking to God, as well as unjust, ungrateful, and very dishonourable and unkind, to put a cheat upon those that put a confidence in us.Verses 8-16Fall and Restoration of Egypt. B. C. 589.

8 Therefore thus saith the Lord GOD Behold, I will bring a sword upon thee, and cut off man and beast out of thee. 9 And the land of Egypt shall be desolate and waste and they shall know that I am the LORD: because he hath said, The river

is mine, and I have made it. 10 Behold, therefore I am against thee, and against thy rivers, and I will make the land of Egypt utterly waste and desolate, from the tower of Syene even unto the border of Ethiopia. 11 No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years. 12 And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. 13 Yet thus saith the Lord GOD At the end of forty years will I gather the Egyptians from the people whither they were scattered: 14 And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation and they shall be there a base kingdom. 15 It shall be the basest of the kingdoms neither shall it exalt itself any more above the nations: for I will diminish them, that they shall no more rule over the nations. 16 And it shall be no more the confidence of the house of Israel, which bringeth their iniquity to remembrance, when they shall look after them: but they shall know that I am the Lord GOD. This explains the foregoing prediction, which was figurative, and looks something further. Here is a prophecy,I. Of the ruin of Egypt. The threatening of this is very full and particular and the sin for which this ruin shall be brought upon them is their pride, Ezekiel 29:9. They said, The river is mine and I have made it therefore their land shall spue them out. 1. God is against them, both against the king and against the people, against thee and against thy rivers. Waters signify people and multitudes, Revelation 17:15. 2. Multitudes of them shall be cut off by the sword of war, a sword which God will bring upon them to destroy both man and beast, the sword of civil war. 3. The country shall be depopulated. The land of Egypt shall be desolate and waste (Ezekiel 29:9), the country not cultivated, the cities not inhabited. The wealth of both was their pride, and that God will take away. It shall be utterly waste (wastes of waste, so the margin reads it), and desolate (Ezekiel 29:10) neither men nor beasts shall pass through it, nor shall it be inhabited (Ezekiel 29:11) it shall be desolate in the midst of the countries that are so, Ezekiel 29:12. This was the effect not so much of those wars spoken of before, which were made by them, but of the war which the king of Babylon made upon them. It shall be desolate from one end of the land to the other, from the tower of Syene even unto the border of Ethiopia. The sin of pride is enough to ruin a whole nation. 4. The people shall be dispersed and scattered among the nations

(Ezekiel 29:12), so that those who thought the balance of power was in their hand should now become a contemptible people. Such a fall does a haughty spirit go before.II. Of the restoration of Egypt after awhile, Ezekiel 29:13. Egypt shall lie desolate forty years (Ezekiel 29:12) and then I will bring again the captivity of Egypt, Ezekiel 29:14. Some date the forty years from Nebuchadnezzar's destroying Egypt, others from the desolation of Egypt some time before however, they end about the first year of Cyrus, when the seventy years' captivity of Judah ended, or soon after. Then this prediction was accomplished, 1. That God will gather the Egyptians out of all the countries into which they were dispersed, and make them to return to the land of their habitation, and give them a settlement there again, Ezekiel 29:14. Note, Though God will find out a way to humble the proud, yet he will not contend for ever, no, not with them in this world. 2. That yet they shall not make a figure again as they have done. Egypt shall be a kingdom again, but it shall be the basest of the kingdoms (Ezekiel 29:15) it shall have but little wealth and power, and shall not extend its conquests as formerly it shall be the tail of the nations, and not the head. It is a mercy that it shall become a kingdom again, but, to humble it, it shall be a despicable kingdom it shall be a long time before it recover any thing like its ancient lustre. For two reasons it shall be thus mortified:-- (1.) That it may not domineer over its neighbours, that it may not exalt itself above the nations, nor rule over the nations, as it has done, but that it may know what it is to be low and despised. Note, Those who abuse their power will justly be stripped of it and God, as King of nations, will find out a way to maintain the injured rights and liberties, not only of his own, but of other nations. (2.) That it may not deceive the people of God (Ezekiel 29:16): It shall no more be the confidence of the house of Israel they shall no more be in temptation to trust in it as they have done, which is a sin that brings their iniquity to remembrance, that is, provokes God to punish them not for that only, but for all their other sins. Or it puts them in mind of their idolatries to return to them, when they look to the idolaters, to repose a confidence in them. Note, The creatures we confide in are often therefore ruined, because there is no other way effectually to cure us of our confidence in them. Rather than Israel shall be ensnared again, the whole land of Egypt shall be laid waste. He that once gave Egypt for their ransom (Isaiah 43:3) will now give Egypt for their cure and it shall be destroyed rather than Israel shall not in this particular be reformed. God, not only in justice, but in wisdom and

goodness to us, breaks those creature-stays which we lean too much upon, and makes them to be no more, that they may be no more our confidence.Verses 17-21A Promise to Nebuchadnezzar. B. C. 589.

17 And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the LORD came unto me, saying, 18 Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: 19 Therefore thus saith the Lord GOD Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon and he shall take her multitude, and take her spoil, and take her prey and it shall be the wages for his army. 20 I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord GOD. 21 In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them and they shall know that I am the LORD. The date of this prophecy is observable it was in the twenty-seventh year of Ezekiel's captivity, sixteen years after the prophecy in the former part of the chapter, and almost as long after those which follow in the next chapters but it comes in here for the explication of all that was said against Egypt. After the destruction of Jerusalem Nebuchadnezzar spent two or three campaigns in the conquest of the Ammonites and Moabites and making himself master of their countries. Then he spent thirteen years in the siege of Tyre. During all that time the Egyptians were embroiled in war with the Cyrenians and one with another, by which they were very much weakened and impoverished and just at the end of the siege of Tyre God delivers this prophecy to Ezekiel, to signify to him that that utter destruction of Egypt which he had foretold fifteen or sixteen years before, which had been but in part accomplished hitherto, should now be completed by Nebuchadnezzar. The prophecy which begins here, it should seem, is continued to the Ezekiel 30:20 of the next chapter. And Dr. Lightfoot observes that it is the last prophecy we have of this prophet, and should have been last in the book, but is laid here, that all the prophecies against Egypt might come together. The particular destruction of Pharaoh-Hophrah, foretold in the former part of this

chapter, was likewise foretold Jeremiah 44:30. This general devastation of Egypt by Nebuchadnezzar was foretold Jeremiah 43:10. Observe,I. What success God would give to Nebuchadnezzar and his forces against Egypt. God gave him that land, that he might take the spoil and prey of it, Ezekiel 29:19,20. It was a cheap and easy prey. He subdued it with very little difficulty the blood and treasure expended upon the conquest of it were inconsiderable. But it was a rich prey, and he carried off a great deal from it that was of value. Their having been divided among themselves, no doubt, gave a common enemy great advantage against them, who, when they had been so long preying upon one another, soon made a prey of them all. En! quo discordia cives perduxit miseros--What wretchedness does civil discord bring! Jeremiah foretold that Nebuchadnezzar should array himself with the land of Egypt as a shepherd puts on his coat, which intimates what a rich and cheap prey it should be.II. Upon what considerations God would give Nebuchadnezzar this success against Egypt it was to be a recompence to him for the hard service with which he had caused his army to serve against Tyre, Ezekiel 29:18,20. 1. The taking of Tyre was a tedious piece of work it cost Nebuchadnezzar abundance of blood and treasure. It held out thirteen years all that time the Chaldean army was hard at it, to make themselves masters of it. A large current of the sea, between Tyre and the continent, was filled up with earth, and many other difficulties which were thought insuperable they had to struggle with but so great a prince, having begun such an undertaking, thought himself bound in honour to push it on, whatever it cost him. How many thousand lives have been sacrificed to such points of honour as this as! In prosecuting this siege every head was made bald, and every shoulder peeled, with carrying burdens and labouring in the water when they had a strong tide and a strong town to contend with. Egypt, a large kingdom, being divided within itself, is easily conquered Tyre, a single city, being unanimous, is with difficulty subdued. Those that have much to do in the world find some affairs go on a great deal more readily and easily than others. But, 2. In this service God own that they wrought for him, Ezekiel 29:20. He set them at work, for the humbling of a proud city and its king, though they meant not so, neither did their heart think so, who were employed in it. Note, Even great men and bad men are tools that God makes use of, and are working for him even when they are pursuing their own covetous and ambitious designs so wonderfully does God overrule all to his own glory. Yet, 3. For this service he had no wages nor his army. He was at a vast expense to take Tyre and when he had it, though

it was a very rich city, and he promised himself good plunder for his army from it, he was disappointed the Tyrians sent away by ship their best effects, and threw the rest into the sea, so that they had nothing but bare walls. Thus are the children of this world ordinarily frustrated in their highest expectations from it. Therefore, 4. He shall have the spoil of Egypt to recompense him for his service against Tyre. Note, God will be behind-hand with none for any service they do for him, but, one way or other, will recompense them for it none shall kindle a fire on his altar for nought. The service done for him by worldly men, with worldly designs, shall be recompensed with a mere worldly reward, which his faithful servants, that have a sincere regard to his will and glory, would not be put off with. This accounts for the prosperity of wicked men in this world God is in it paying them for some service or other, in which he has made use of them. Verily they have their reward. Let none envy it them. The conquest of Egypt is spoken of as Nebuchadnezzar's full reward, for that completed his dominion over the then known world in a manner that was the last of the kingdoms he subdued when he was master of that he became the head of gold.III. The mercy God had in store for the house of Israel soon after. When the tide is at the highest it will turn, and so it will when it is at the lowest. Nebuchadnezzar was in the zenith of his glory when he had conquered Egypt, but within a year after he ran mad (Daniel 4:28-37), was so seven years, and within a year or two after he had recovered his senses he resigned his life. When he was at the highest Israel was at the lowest then were they in the depth of their captivity, their bones dead and dry but in that day the horn of the house of Israel shall bud forth, Ezekiel 29:21. The day of their deliverance shall begin to dawn, and they shall have some little reviving in their bondage, in the honour that shall be done, 1. To their princes they are the horns of the house of Israel, the seat of their glory and power. These began to bud forth when Daniel and his fellows were highly preferred in Babylon Daniel sat in the gate of the city Shadrach, Meshach, and Abednego, were set over the affairs of the province (Daniel 2:49) these were all of the king's seed, and of the princes, Daniel 1:3. And it was within a year after the conquest of Egypt that they were thus preferred and, soon after, three of them were made famous by the honour God put upon them in bringing them alive out of the burning fiery furnace. This might very well be called the budding forth of the horn of the house of Israel. And, some years after, this promise had a further accomplishment in the enlargement and elevation of Jehoiachin king of Judah, Jeremiah 52:31,32. They were both tokens of God's favour to Israel, and

happy omens. 2. To their prophets. And I will give thee the opening of the mouth. Though none of Ezekiel's prophecies, after this, are recorded, yet we have reason to think he went on prophesying, and with more liberty and boldness, when Daniel and his fellows were in power, and would be ready to protect him not only from the Babylonians, but from the wicked ones of his own people. Note, It bodes well to a people when God enlarges the liberties of his ministers and they are countenanced and encouraged in their work.

30 Chapter 30

IntroductionIn this chapter we have, I. A continuation of the prophecy against Egypt, which we had in the latter part of the foregoing chapter, just before the desolation of that once flourishing kingdom was completed by Nebuchadnezzar, in which is foretold the destruction of all her allies and confederates, all her interests and concerns, and the several steps which the king of Babylon should take in pushing on this destruction, Ezekiel 30:1-19. II. A repetition of a former prophecy against Egypt, just before the desolation of it begun by their own bad conduct, which gradually weakened them and prepared the way for the king of Babylon, Ezekiel 30:20-26. It is all much to the same purport with what we had before.Verses 1-19Prophecy against Egypt Destruction of Egypt Foretold. B. C. 572.

1 The word of the LORD came again unto me, saying, 2 Son of man, prophesy and say, Thus saith the Lord GOD Howl ye, Woe worth the day! 3 For the day is near, even the day of the LORD is near, a cloudy day it shall be the time of the heathen. 4 And the sword shall come upon Egypt, and great pain shall be in Ethiopia, when the slain shall fall in Egypt, and they shall take away her multitude, and her foundations shall be broken down. 5 Ethiopia, and Libya, and Lydia, and all the mingled people, and Chub, and the men of the land that is in league, shall fall with them by the sword. 6 Thus saith the LORD They also that uphold Egypt shall fall and the pride of her power shall come down: from the tower of Syene shall they fall in it by the sword, saith the Lord GOD. 7 And they shall be desolate in the midst of the countries that are desolate, and her cities shall be in the midst of the cities that are wasted. 8 And they shall know that I am

the LORD, when I have set a fire in Egypt, and when all her helpers shall be destroyed. 9 In that day shall messengers go forth from me in ships to make the careless Ethiopians afraid, and great pain shall come upon them, as in the day of Egypt: for, lo, it cometh. 10 Thus saith the Lord GOD I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. 11 He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. 12 And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the LORD have spoken it. 13 Thus saith the Lord GOD I will also destroy the idols, and I will cause their images to cease out of Noph and there shall be no more a prince of the land of Egypt: and I will put a fear in the land of Egypt. 14 And I will make Pathros desolate, and will set fire in Zoan, and will execute judgments in No. 15 And I will pour my fury upon Sin, the strength of Egypt and I will cut off the multitude of No. 16 And I will set fire in Egypt: Sin shall have great pain, and No shall be rent asunder, and Noph shall have distresses daily. 17 The young men of Aven and of Pi-beseth shall fall by the sword: and these cities shall go into captivity. 18 At Tehaphnehes also the day shall be darkened, when I shall break there the yokes of Egypt: and the pomp of her strength shall cease in her: as for her, a cloud shall cover her, and her daughters shall go into captivity. 19 Thus will I execute judgments in Egypt: and they shall know that I am the LORD. The prophecy of the destruction of Egypt is here very full and particular, as well as, in the general, very frightful. What can protect a provoking people when the righteous God comes forth to contend with them?I. It shall be a very lamentable destruction, and such as shall occasion great sorrow (Ezekiel 30:2,3): "Howl you you may justly shriek now that it is coming, for you will be made to shriek and make hideous outcries when it comes. Cry out, Woe worth the day! or, Ah the day! alas because of the day! the terrible day! Woe and alas! For the day is near the day we have so long dreaded, so long deserved. It is the day of the Lord, the day in which he will manifest himself as a God of vengeance. You have your day now, when you carry all before you, and trample on all about you, but God will have his day shortly, the day of the revelation of his righteous judgment," Psalm 37:13. It will be a cloudy day, that is, dark and dismal, without the shining forth of any comfort and it shall threaten a storm--fire, and brimstone, and a horrible tempest. It shall be the time of the

heathen, of reckoning with the heathen for all their heathenish practices, that time which David spoke of when God would pour out his fury upon the heathen (Psalm 79:6), when they should sink, Psalm 9:15.II. It shall be the destruction of Egypt, and of all the states and countries in confederacy with her and in her neighbourhood. 1. Egypt herself shall fall (Ezekiel 30:4): The sword shall come upon Egypt, the sword of the Chaldeans, and it shall be a victorious sword, for the slain shall fall in Egypt, fall by it, fall before it. Is the country populous? They shall take away her multitude. Is it strong, and well-fixed? Her foundations shall be broken down, and then the fabric, though built ever so fine, ever so high, will fall of course. 2. Her neighbours and inmates shall fall with her. When the slain fall so thickly in Egypt great pain shall be in Ethiopia, both that in Africa, which is in the neighbourhood of Egypt on one side, and that in Asia, which is near to it on the other side. When their neighbour's house was on fire they could not but apprehend their own in danger nor were their fears groundless, for they shall all fall with them by the sword, Ezekiel 30:5. Ethiopia and Libya (Cush and Phut, so the Hebrew names are, two of the sons of Ham who are mentioned, and Mizraim, that is, Egypt, between them, Genesis 10:6), and the Lydians (who were famous archers, and are spoken of as confederates with Egypt, Jeremiah 46:9), these shall fall with Egypt and Chub (the Chaldeans, the inhabitants of the inner Libya) these and others were the mingled people there were those of all these and other countries who upon some account or other resided in Egypt, as did also the men of the land that is in league, some of the remains of the people of Israel and Judah, the children of the covenant, or league, as they are called (Acts 3:25), the children of the promise, Galatians 4:28. These sojourned in Egypt contrary to God's command, and these shall fall with them. Note, Those that will take their lot with God's enemies shall have their lot with them, yea, though they be in profession the men of the land that is in league with God.III. All that pretend to support the sinking interests of Egypt shall come down under her, shall come down with her (Ezekiel 30:6): Those that uphold Egypt shall fall, and then Egypt must fall of course. See the justice of God Egypt pretended to uphold Jerusalem when that was tottering, but proved a deceitful reed and now those that pretended to uphold Egypt shall prove no better. Those that deceive others are commonly paid in their own coin they are themselves deceived. 1. Does Egypt think herself upheld by the absolute authority and dominion of her king? The pride of her power shall come down, Ezekiel 30:6. The

power of the king of Egypt was his pride but that shall be broken, and humbled. 2. Is the multitude of her people her support? These shall fall by the sword, even from the tower of Syene, which is in the utmost corner of the land, from that side of it by which the enemy shall enter. Both the countries and the cities, the husbandmen and the merchants, shall be desolate, Ezekiel 30:7, as before, Ezekiel 29:12. Even the multitude of Egypt shall be made to cease, Ezekiel 30:10. That populous country shall be depopulated. The land shall be even filled with the slain, Ezekiel 30:11. 3. Is the river Nile her support, and are the several channels of it a defence to her? "I will make the rivers dry (Ezekiel 30:12), so that those natural fortifications which were thought impregnable, because impassable, shall stand them in no stead." 4. Are her idols a support to her? They shall be destroyed those imaginary upholders shall appear more than ever to be imaginary, for so images are when they pretend to be deliverers and strongholds (Ezekiel 30:13): I will cause their images to cease out of Noph. 5. Is her royal family her support? There shall be no more a prince in the land of Egypt the royal family shall be extirpated and extinguished, which had continued so long. 6. Is her courage her support, and does she think to uphold herself by the bravery of her men of war, who have now of late been inured to service? That shall fail: I will put a fear in the land of Egypt. 7. Is the rising generation her support? is she upheld by her children, and does she think herself happy because she has her quiver full of them? Alas! the young men shall fall by the sword (Ezekiel 30:17) and the daughters shall go into captivity (Ezekiel 30:18), and so she shall be robbed of all her hopes.IV. God shall inflict these desolating judgments on Egypt (Ezekiel 30:8): They shall know that I am the Lord, and greater than all gods, than all their gods, when I have set a fire in Egypt. The fire that consumes nations is of God's kindling and, when he sets fire to a people, all their helpers shall be destroyed. Those that go about to quench the fire shall themselves be devoured by it for who can stand before him when he is angry? When he pours out his fury upon a place, when he sets fire to it (Ezekiel 30:15,16), neither its strength nor its multitude can stand it in any stead.V. The king of Babylon and his army shall be employed as instruments of this destruction: The multitude of Egypt shall be made to cease and be quite cut off by the hand of the king of Babylon, Ezekiel 30:10. Those that undertook to protect Israel from the king of Babylon shall not be able to protect themselves. It is said of the Chaldeans, who should destroy Egypt, 1. That they are strangers

(Ezekiel 30:12), who therefore shall show no compassion for old acquaintance-sake, but shall behave strangely towards them. 2. That they are the terrible of the nations (Ezekiel 30:11), both in respect of force and in respect of fierceness and, being terrible, they shall make terrible work. (3.) That they are the wicked, who will not be restrained by reason and conscience, the laws of nature or the laws of nations, for they are without law: I will sell the land into the hand of the wicked. They do violence unjustly, as they are wicked yet, so far as they are instruments in God's hand of executing his judgments, it is on his part justly done. Note, God often makes one wicked man a scourge to another and even wicked men acquire a title to prey, jure belli--by the laws of war, for God sells it into their hands.VI. No place in the land of Egypt shall be exempted from the fury of the Chaldean army, not the strongest, not the remotest: The sword shall go through the land. Various places are here named: Pathros, Zoan, and No (Ezekiel 30:14), Sin and Noph (Ezekiel 30:15,16), Aven and Pi-beseth (Ezekiel 30:17), and Tehaphnehes, Ezekiel 30:18. These shall be made desolate, shall be fired, and God's judgments shall be executed upon them, and his fury poured out upon them. Their strength and multitude shall be cut off they shall have great pain, shall be rent asunder with fear, and shall have distresses daily. Their day shall be darkened their honours, comforts, and hopes, shall be extinguished. Their yokes shall be broken, so that they shall no more oppress and tyrannize as they have done. The pomp of their strength shall cease, and a cloud shall cover them, a cloud so thick that through it they shall not see any hopes, nor shall their glory be seen, or shine further. And, lastly, the Ethiopians, who are at a distance from them, as well as those who are mingled with them, shall share in their pain and terror. God will by his providence spread the rumour, and the careless Ethiopians shall be made afraid, Ezekiel 30:9. Note, God can strike a terror upon those that are most secure fearfulness shall, when he pleases, surprise the most presumptuous hypocrites.The close of this prediction leaves, 1. The land of Egypt mortified: Thus will I execute judgments on Egypt, Ezekiel 30:19. The destruction of Egypt is the executing of judgments, which intimates not only that it is done justly, for its sins, but that it is done regularly and legally, by a judicial sentence. All the executions God does are according to his judgments. 2. The God of Israel herein glorified: They shall know that I am the Lord. The Egyptians shall be made to know it and the people of God shall be made to know it better. The Lord is known by the judgments which he executes.

Verses 20-26Destruction of Egypt Foretold. B. C. 572.

20 And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the LORD came unto me, saying, 21 Son of man, I have broken the arm of Pharaoh king of Egypt and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. 22 Therefore thus saith the Lord GOD Behold, I am against Pharaoh king of Egypt, and will break his arms, the strong, and that which was broken and I will cause the sword to fall out of his hand. 23 And I will scatter the Egyptians among the nations, and will disperse them through the countries. 24 And I will strengthen the arms of the king of Babylon, and put my sword in his hand: but I will break Pharaoh's arms, and he shall groan before him with the groanings of a deadly wounded man. 25 But I will strengthen the arms of the king of Babylon, and the arms of Pharaoh shall fall down and they shall know that I am the LORD, when I shall put my sword into the hand of the king of Babylon, and he shall stretch it out upon the land of Egypt. 26 And I will scatter the Egyptians among the nations, and disperse them among the countries and they shall know that I am the LORD. This short prophecy of the weakening of the power of Egypt was delivered about the time that the army of the Egyptians, which attempted to raise the siege of Jerusalem, was frustrated in its enterprises, and returned re infectâ --without accomplishing their purpose whereupon the king of Babylon renewed the siege and carried his point. The kingdom of Egypt was very ancient, and had been for many ages considerable. That of Babylon had but lately arrived at its great pomp and power, being built upon the ruins of the kingdom of Assyria. Now it is with them as it is with families and states, some are growing up, others are declining and going back one must increase and the others must of course decrease.I. It is here foretold that the king of Egypt shall grow weaker and weaker. The extent of his territories shall be abridged, his wealth and power shall be diminished, and he shall become less able than ever to help either himself or his friend. 1. This was in part done already (Ezekiel 30:21): I have broken the arm of Pharaoh, some time ago. One arm of that kingdom might well be reckoned broken when the king of Babylon routed the forces of Pharaoh-Necho at Carchemish (Jeremiah 46:2), and made himself master of all that pertained to Egypt from the river of Egypt to Euphrates, 2 Kings 24:7. Egypt had been long in

gathering strength and extending its dominions, and therefore, that there may be a proportion observed in providence, it loses its strength slowly and by degrees. It was soon after the king of Egypt slew good king Josiah, and in the same reign, that its arm was thus broken, and it received that fatal blow which it never recovered. Before Egypt's heart and neck were broken its arm was. God's judgments come upon a people by steps, that they may meet him repenting. When the arm of Egypt is broken it shall not be bound up to be healed, for none can heal the wounds that God gives but he himself. Those whom he disarms, whom he disables, cannot again hold the sword. 2. This was to be done again. One arm was broken before, and something was done towards the setting of it, towards the healing of the deadly wound that was given to the beast. But now (Ezekiel 30:22), I am against Pharaoh, and will break both his arms, both the strong and that which was broken and set again. Note, If less judgments do not prevail to humble and reform sinners, God will send greater. Now God will cause the sword to fall out of his hand, which he caught hold of as thinking himself strong enough to hold it. It is repeated (Ezekiel 30:24), I will break Pharaoh's arms. He had been a cruel oppressor to the people of God formerly, and of late the staff of a broken rod to them and now God by breaking his arms reckons with him for both. God justly breaks that power which is abused either to put wrongs upon people or to put cheats upon them. But this is not all (1.) The king of Egypt shall be dispirited when he finds himself in danger of the king of Babylon's forces: he shall groan before him with the groaning of a deadly wounded man. Note, It is common for those that are most elated in their prosperity to be most dejected and disheartened in their adversity. Pharaoh, even before the sword touches him, shall groan as if he had received his death's wound. (2.) The people of Egypt shall be dispersed (Ezekiel 30:23,26): I will scatter them among the nations. Other nations had mingled with them (Ezekiel 30:5) now they shall be mingled with other nations, and seek shelter in them, and so be made to know that the Lord is righteous.II. It is here foretold that the king of Babylon shall grow stronger and stronger, Ezekiel 30:24,25. Put strength into the king of Babylon's arms, that he may be able to go through the service he is designed for. 2. That he will put a sword, his sword, into the king of Babylon's hand, which signified his giving him a commission and furnishing him with arms for carrying on a war, particularly against Egypt. Note, As judges on the bench, like Pilate (John 19:11), so

generals in the field, like Nebuchadnezzar, have no power but what is given them from above.

31 Chapter 31

IntroductionThe prophecy of this chapter, as the two chapters before, is against Egypt, and designed for the humbling and mortifying of Pharaoh. In passing sentence upon great criminals it is usual to consult precedents, and to see what has been done to others in the like case, which serves both to direct and to justify the proceedings. Pharaoh stands indicted at the bar of divine justice for his pride and haughtiness, and the injuries he had done to God's people but he thinks himself so high, so great, as not to be accountable to any authority, so strong, and so well guarded, as not to be conquerable by any force. The prophet is therefore directed to make a report to him of the case of the king of Assyria, whose head city was Nineveh. I. He must show him how great a monarch the king of Assyria had been, what a vast empire he had, what a mighty sway he bore the king of Egypt, great as he was could not go beyond him, Ezekiel 31:3-9. II. He must then show him how like he was to the king of Assyria in pride and carnal security, Ezekiel 31:10. III. He must next read him the history of the fall and ruin of the king of Assyria, what a noise it made among the nations and what a warning it gave to all potent princes to take heed of pride, Ezekiel 31:11-17. IV. He must leave the king of Egypt to apply all this to himself, to see his own face in the looking-glass of the king of Assyria's sin, and to foresee his own fall through the perspective glass of his ruin, Ezekiel 31:18.Verses 1-9The King of Assyria's Greatness. B. C. 588.

1 And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the LORD came unto me, saying, 2 Son of man, speak unto Pharaoh king of Egypt, and to his multitude Whom art thou like in thy greatness? 3 Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of a high stature and his top was among the thick boughs. 4 The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the

trees of the field. 5 Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. 6 All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. 7 Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. 8 The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chestnut-trees were not like his branches nor any tree in the garden of God was like unto him in his beauty. 9 I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him. This prophecy bears date the month before Jerusalem was taken, as that in the close of the foregoing chapter about four months before. When God's people were in the depth of their distress, it would be some comfort to them, as it would serve likewise for a check to the pride and malice of their neighbours, that insulted over them, to be told from heaven that the cup was going round, even the cup of trembling, that it would shortly be taken out of the hands of God's people and put into the hands of those that hated them, Isaiah 51:22,23. In this prophecy,I. The prophet is directed to put Pharaoh upon searching the records for a case parallel to his own (Ezekiel 31:2): Speak to Pharaoh and to his multitude, to the multitude of his attendants, that contributed so much to his magnificence, and the multitude of his armies, that contributed so much to his strength. These he was proud of, these he put a confidence in and they were as proud of him and trusted as much in him. Now ask him, Whom art thou like in thy greatness? We are apt to judge of ourselves by comparison. Those that think highly of themselves fancy themselves as great and as good as such and such, that have been mightily celebrated. The flatterers of princes tell them whom they equal in pomp and grandeur. "Well," says God, "let him pitch upon the most famous potentate that ever was, and it shall be allowed that he is like him in greatness and no way inferior to him but, let him pitch upon whom he will, he will find that his day came to fall he will see there was an end of all his perfection, and must therefore expect the end of his own in like manner." Note, The falls of others, both into sin and ruin, are intended as admonitions to us not to be secure or high-minded, nor to think we stand out of danger.

II. He is directed to show him an instance of one whom he resembles in greatness, and that was the Assyrian (Ezekiel 31:3), whose monarchy had continued from Nimrod. Sennacherib was one of the mighty princes of that monarchy but it sunk down soon after him, and the monarchy of Nebuchadnezzar was built upon its ruins, or rather grafted upon its stock. Let us now see what a flourishing prince the king of Assyria was. He is here compared to a stately cedar, Ezekiel 31:3. The glory of the house of David is illustrated by the same similitude, Ezekiel 17:3. The olive-tree, the fig-tree, and the vine, which were all fruit-trees, had refused to be promoted over the trees because they would not leave their fruitfulness (Judges 9:8, &c.), and therefore the choice falls upon the cedar, that is stately and strong, and casts a great shadow, but bears no fruit. 1. The Assyrian monarch was a tall cedar, such as the cedars in Lebanon generally were, of a high stature, and his top among the thick boughs he was attended by other princes that were tributaries to him, and was surrounded by a life-guard of brave men. He surpassed all the princes in his neighbourhood they were all shrubs to him (Ezekiel 31:5): His height was exalted above all the trees of the field they were many of them very high, but he overtopped them all, Ezekiel 31:8. The cedars, even those in the garden of Eden, which we may suppose were the best of the kind, would not hide him, but his top branches outshot theirs. 2. He was a spreading cedar his branches did not only run up in height, but run out in breadth, denoting that this mighty prince was not only exalted to great dignity and honour, and had a name above the names of the great men of the earth, but that he obtained great dominion and power his territories were large, and he extended his conquests far and his influences much further. This cedar, like a vine, sent forth his branches to the sea, to the river, Psalm 80:11. His boughs were multiplied his branches became long (Ezekiel 31:5) so that he had a shadowing shroud, Ezekiel 31:3. This contributed very much to his beauty, that he grew proportionably large as well as high. He was fair in his greatness, in the length of his branches (Ezekiel 31:7), very comely as well as very stately, fair by the multitude of his branches, Ezekiel 31:9. His large dominions were well managed, like a spreading tree that is kept in shape and good order by the skill of the gardener, so as to be very beautiful to the eye. His government was as amiable in the eyes of wise men as it was admirable in the eyes of all men. The fir-trees were not like his boughs, so straight, so green, so regular nor were the branches of the chestnut-trees like his branches, so thick, so spreading. In short, no tree in the garden of God, in Eden, in Babylon (for that

stood where paradise was planted), where there was every tree that was pleasant to the sight (Genesis 2:9), was like to this cedar in beauty that is, in all the surrounding nations there was no prince so much admired, so much courted, and whom every body was so much in love with, as the king of Assyria. Many of them did virtuously, but he excelled them all, outshone them all. All the trees of Eden envied him, Ezekiel 31:9. When they found they could not compare with him they were angry and grieved that he so far outdid them, and secretly grudged him the praise due to him. Note, It is the unhappiness of those who in any thing excel others that thereby they make themselves the objects of envy and who can stand before envy? 3. He was serviceable, as far as a standing growing cedar could be, and that was only by his shadow (Ezekiel 31:6): All the fowls of heaven, some of all sorts, made their nests in his boughs, where they were sheltered from the injuries of the weather. The beasts of the field put themselves under the protection of his branches. There they were levant--rising up, and couchant--lying down there they brought forth their young for they had there a natural covert from the heat and from the storm. The meaning of all is, Under his shadow dwelt all great nations they all fled to him for safety, and were willing to swear allegiance to him if he would undertake to protect them, as travellers in a shower come under thick trees for shelter. Note, Those who have power ought to use it for the protection and comfort of those whom they have power over for to that end they are entrusted with power. Even the bramble, if he be anointed king, invites the trees to come and trust in his shadow, Judges 9:15. But the utmost security that any creature, even the king of Assyria himself, can give, is but like the shadow of a tree, which is but a scanty and slender protection, and leaves a man many ways exposed. Let us therefore flee to God for protection, and he will take us under the shadow of his wings, where we shall be warmer and safer than under the shadow of the strongest and stateliest cedar, Psalm 17:8,91:4. 4. He seemed to be settled and established in his greatness and power. For, (1.) It was God that made him fair, Ezekiel 31:9. For by him kings reign. He was comely with the comeliness that God put upon him. Note, God's hand must be eyed and owned in the advancement of the great men of the earth, and therefore we must not envy them yet that will not secure the continuance of their prosperity, for he that gave them their beauty, if they be deprived of it, knows how to turn it into deformity. (2.) He seemed to have a good bottom. This cedar was not like the heath in the desert, made to inhabit the parched places (Jeremiah 17:6) it was not a root in a dry ground, Isaiah 53:2. No

he had abundance of wealth to support his power and grandeur (Ezekiel 31:4): The waters made him great he had vast treasures, large stores and magazines, which were as the deep that set him up on high, constant revenues coming in by taxes, customs, and crown-rents, which were as rivers running round about his plants these enabled him to strengthen and secure his interests every where, for he sent out his little rivers, or conduits, to all the trees of the field, to water them and when they had maintenance from the king's palace (Ezra 4:14), and their country was nourished by the king's country (Acts 12:20), they would be serviceable and faithful to him. Those that have wealth flowing upon them in great rivers find themselves obliged to send it out again in little rivers for, as goods are increased, those are increased that eat them, and the more men have the more occasion they have for it yea, and still the more they have occasion for. The branches of this cedar became long, because of the multitude of waters which fed them (Ezekiel 31:5,7) his root was by great waters, which seemed to secure it that its leaf should never wither (Psalm 1:3), that it should not see when heat came, Jeremiah 17:8. Note, Worldly people may seem to have an established prosperity, yet it only seems so, Job 5:3; Psalm 37:35.Verses 10-18The King of Assyria's Downfall The Fall of Assyria. B. C. 588.

10 Therefore thus saith the Lord GOD Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height 11 I have therefore delivered him into the hand of the mighty one of the heathen he shall surely deal with him: I have driven him out for his wickedness. 12 And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land and all the people of the earth are gone down from his shadow, and have left him. 13 Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches: 14 To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit. 15 Thus saith the Lord GOD In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I

restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him. 16 I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. 17 They also went down into hell with him unto them that be slain with the sword and they that were his arm, that dwelt under his shadow in the midst of the heathen. 18 To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD. We have seen the king of Egypt resembling the king of Assyria in pomp, and power, and prosperity, how like he was to him in his greatness now here we see,I. How he does likewise resemble him in his pride, Ezekiel 31:10. For, as face answers to face in a glass, so does one corrupt carnal heart to another and the same temptations of a prosperous state by which some are overcome are fatal to many others too. "Thou, O king of Egypt! hast lifted up thyself in height, hast been proud of thy wealth and power, Ezekiel 29:3. And just so he (that is, the king of Assyria) when he had shot up his top among the thick boughs his heart was immediately lifted up in his height, and he grew insolent and imperious, set God himself at defiance, and trampled upon his people " witness the messages and letter which the great king, the king of Assyria, sent to Hezekiah, Isaiah 36:4. How haughtily does he speak of himself and his own achievements! how scornfully of that great and good man! There were other sins in which the Egyptians and the Assyrians did concur, particularly that of oppressing God's people, which is charged upon them both together (Isaiah 52:4) but here that sin is traced up to its cause, and that was pride for it is the contempt of the proud that they are filled with. Note, When men's outward condition rises their minds commonly rise with it and it is very rare to find a humble spirit in the midst of great advancements.II. How he shall therefore resemble him in his fall and for the opening of this part of the comparison,1. Here is a history of the fall of the king of Assyria. For his part, says God (Ezekiel 31:11), I have therefore, because he was thus lifted up, delivered him into the hand of the mighty one of the heathen. Cyaxares, king of the Medes, in the twenty-sixth year of his reign, in conjunction with Nebuchadnezzar king of

Babylon in the first year of his reign, destroyed Nineveh, and with it the Assyrian empire. Nebuchadnezzar, though he was not then, yet afterwards became, very emphatically, the mighty one of the heathen, most mighty among them and most mighty over them, to prevail against them.(1.) Respecting the fall of the Assyrian three things are affirmed:-- [1.] It is God himself that orders his ruin: I have delivered him into the hand of the executioner I have driven him out. Note, God is the Judge, who puts down one and sets up another (Psalm 75:7) and when he pleases he can extirpate and expel those who think themselves, and seem to others, to have taken deepest root. And the mightiest ones of the heathens could not gain their point against those they contended with if the Almighty did not himself deliver them into their hands. [2.] It is his own sin that procures his ruin: I have driven him out for his wickedness. None are driven out from their honour, power, and possessions, but it is for their wickedness. None of our comforts are ever lost but what have been a thousand times forfeited. If the wicked are driven away, it is in their wickedness. [3.] It is a mighty one of the heathen that shall be the instrument of his ruin for God often employs one wicked man in punishing another. He shall surely deal with him, shall know how to manage him, great as he is. Note, Proud imperious men will, sooner or later, meet with their match.(2.) In this history of the fall of the Assyrian observe, [1.] A continuation of the similitude of the cedar. He grew very high, and extended his boughs very far but his day comes to fall. First, This stately cedar was cropped: The terrible of the nations cut him off. Soldiers, who being both armed and commissioned to kill, and slay, and destroy, may well be reckoned among the terrible of the nations. They have lopped off his branches first, have seized upon some parts of his dominion and forced them out of his hands so that in all mountains and valleys of the nations about, in the high-lands and low-lands, and by all the rivers, there were cities or countries that were broken off from the Assyrian monarchy, that had been subject to it, but had either revolted or were recovered from it. Its feathers were borrowed and, when every bird had fetched back its own, it was naked like the stump of a tree. Secondly, It was deserted: All the people of the earth, that had fled to him for shelter, have gone down from his shadow and have left him. When he was disabled to give them protection they thought they no longer owed him allegiance. Let not great men be proud of the number of those that attend them and have a dependence upon them it is only for what they can get. When Providence frowns upon them their retinue is soon dispersed and

scattered from them. Thirdly, It was insulted over, and its fall triumphed in (Ezekiel 31:13): Upon his ruin shall all the fowls of the heaven remain, to tread upon the broken branches of this cedar. Its fall is triumphed in by the other trees, who were angry to see themselves overtopped so much: All the trees of Eden, that were cut down and had fallen before him, all that drank water of the rain of heaven, as the stump of the tree that is left in the south is said to be wet with the dew of heaven (Daniel 4:23) and to bud through the scent of water (Job 14:9), shall be comforted in the nether parts of the earth when they see this proud cedar brought as low as themselves. Solamen miseris socios habuisse doloris--To have companions in woe is a solace to those who suffer. But, on the contrary, the trees of Lebanon, that are yet standing in their height and strength, mourned for him, and the trees of the field fainted for him, because they could not but read their own destiny in his fall. Howl, fir-trees, if the cedar be shaken, for they cannot expect to stand long, Zechariah 11:2. [2.] An explanation of the similitude of the cedar. By the cutting down of this cedar is signified the slaughter of this mighty monarch and all his adherents and supporters they are all delivered to death, to fall by the sword, as the cedar by the axe. He and his princes, who, he said, were altogether kings, go down to the grace, to the nether parts of the earth, in the midst of the children of men, as common persons of no quality or distinction. They died like men (Psalm 82:7) they were carried away with those that go down to the pit, and their pomp did neither protect them nor descend after them. Again (Ezekiel 31:16), He was cast down to hell with those that descend into the pit he went into the state of the dead, and was buried as others are, in obscurity and oblivion. Again (Ezekiel 31:17), They all that were his arm, on whom he stayed, by whom he acted and exerted his power, all that dwelt under his shadow, his subjects and allies, and all that had any dependence on him, they all went down into ruin, down into the grace with him, unto those that were slain with the sword, to those that were cut off by untimely deaths before them, under the load of guilt and shame. When great men fall a great many fall with them, as a great many in like manner have fallen before them. [3.] What God designed, and aimed at, in bringing down this mighty monarch and his monarchy. He designed thereby, First, To give an alarm to the nations about, to put them all to a stand, to put them all to a gaze (Ezekiel 31:16): I made the nations to shake at the sound of his fall. They were all struck with astonishment to see so mighty a prince brought down thus. It give a shock to all their confidences, every one thinking his turn would be next. When he went down to the grace (Ezekiel 31:15) I caused a

mourning, a general lamentation, as the whole kingdom goes into mourning at the death of the king. In token of this general grief, I covered the deep for him, put that into black, gave a stop to business, in complaisance to this universal mourning. I restrained the floods, and the great waters were stayed, that they might run into another channel, that of lamentation. Lebanon particularly, the kingdom of Syria, that was sometimes in confederacy with the Assyrian, mourned for him as the allies of Babylon, Revelation 18:9. Secondly, To give an admonition to the nations about, and to their kings (Ezekiel 31:14): To the end that none of all the trees by the waters, though ever so advantageously situated, may exalt themselves for their height, may be proud and conceited of themselves and shoot up their top among the thick boughs, looking disdainfully upon others, nor stand upon themselves for their height, confiding in their own politics and powers, as if they could never be brought down. Let them all take warning by the Assyrian, for he once held up his head as high, and thought he kept his footing as firm, as any of them but his pride went before his destruction, and his confidence failed him. Note, The fall of proud presumptuous men is intended for warning to others to keep humble. It would have been well for Nebuchadnezzar, who was himself active in bringing down the Assyrian, if he had taken the admonition.2. Here is a prophecy of the fall of the king of Egypt in like manner, Ezekiel 31:18. He thought himself like the Assyrian in glory and greatness, over-topping all the trees of Eden, as the cypress does the shrubs. "But thou also shalt be brought down, with the other trees that are pleasant to the sight, as those in Eden. Thou shalt be brought to the grave, to the nether or lower parts of the earth thou shalt lie in the midst of the uncircumcised, that die in their uncleanness, die ingloriously, die under a curse and at a distance from God then shall those whom thou hast trampled upon triumph over thee, saying, This is Pharaoh and all his multitude. See how mean he looks, how low he lies see what all his pomp and pride have come to here is all that is left of him." Note, Great men and great multitudes, with the great figure and great noise they make in the world, when God comes to contend with them, will soon become little, less than nothing, such as Pharaoh and all his multitude.

32 Chapter 32

Introduction

Still we are upon the destruction of Pharaoh and Egypt, which is wonderfully enlarged upon, and with a great deal of emphasis. When we read so very much of Egypt's ruin, no less than six several prophecies at divers times delivered concerning it, we are ready to think, Surely there is some special reason for it. And, I. Perhaps it may look as far back as the book of Genesis, where we find (Ezekiel 15:14) that God determined to judge Egypt for oppressing his people and, though that was in part fulfilled in the plagues of Egypt and the drowning of Pharaoh, yet, in this destruction, here foretold, those old scores were reckoned for, and that was to have its full accomplishment. II. Perhaps it may look as far forward as the book of the Revelation, where we find that the great enemy of the gospel-church, that makes war with the Lamb, is spiritually called Egypt, Revelation 11:8. And, if so, the destruction of Egypt and its Pharaoh was a type of the destruction of that proud enemy and between this prophecy of the ruin of Egypt and the prophecy of the destruction of the antichristian generation there is some analogy. We have two distinct prophecies in this chapter relating to Egypt, both in the same month, one on the 1st day, the other that day fortnight, probably both on the sabbath day. They are both lamentations, not only to signify how lamentable the fall of Egypt should be, but to intimate how much the prophet himself should lament it, from a generous principle of love to mankind. The destruction of Egypt is here represented under two similitudes:-- 1. The killing of a lion, or a whale, or some such devouring creature, Ezekiel 32:1-16. 2. The funeral of a great commander or captain-general, Ezekiel 32:17-32. The two prophecies of this chapter are much of the same length.Verses 1-16The Fall of Egypt Lamentation for Pharaoh. B. C. 587.

1 And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the LORD came unto me, saying, 2 Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. 3 Thus saith the Lord GOD I will therefore spread out my net over thee with a company of many people and they shall bring thee up in my net. 4 Then will I leave thee upon the land, I will cast thee forth upon the open field, and will cause all the fowls of the heaven to remain upon thee, and I will fill the beasts of

the whole earth with thee. 5 And I will lay thy flesh upon the mountains, and fill the valleys with thy height. 6 I will also water with thy blood the land wherein thou swimmest, even to the mountains and the rivers shall be full of thee. 7 And when I shall put thee out, I will cover the heaven, and make the stars thereof dark I will cover the sun with a cloud, and the moon shall not give her light. 8 All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord GOD. 9 I will also vex the hearts of many people, when I shall bring thy destruction among the nations, into the countries which thou hast not known. 10 Yea, I will make many people amazed at thee, and their kings shall be horribly afraid for thee, when I shall brandish my sword before them and they shall tremble at every moment, every man for his own life, in the day of thy fall. 11 For thus saith the Lord GOD The sword of the king of Babylon shall come upon thee. 12 By the swords of the mighty will I cause thy multitude to fall, the terrible of the nations, all of them: and they shall spoil the pomp of Egypt, and all the multitude thereof shall be destroyed. 13 I will destroy also all the beasts thereof from beside the great waters neither shall the foot of man trouble them any more, nor the hoofs of beasts trouble them. 14 Then will I make their waters deep, and cause their rivers to run like oil, saith the Lord GOD. 15 When I shall make the land of Egypt desolate, and the country shall be destitute of that whereof it was full, when I shall smite all them that dwell therein, then shall they know that I am the LORD. 16 This is the lamentation wherewith they shall lament her: the daughters of the nations shall lament her: they shall lament for her, even for Egypt, and for all her multitude, saith the Lord GOD. Here, I. The prophet is ordered to take up a lamentation for Pharaoh king of Egypt, Ezekiel 32:2. It concerns ministers to be much of a serious spirit, and, in order thereunto, to be frequent in taking up lamentations for the fall and ruin of sinners, as those that have not desired, but dreaded, the woeful day. Note, Ministers that would affect others with the things of God must make it appear that they are themselves affected with the miseries which sinners bring upon themselves by their sins. It becomes us to weep and tremble for those that will not weep and tremble for themselves, to try if thereby we may set them a weeping, set them a trembling.II. He is ordered to show cause for that lamentation.1. Pharaoh has been a troubler of the nations, even of his own nation, which he should have procured the repose of: He is like a young lion of the nations (Ezekiel 32:2), loud and noisy, hectoring and threatening as a lion when he roars.

Great potentates, if they by tyrannical and oppressive, are in God's account no better than beasts of prey. He is like a whale, or dragon, like a crocodile (so some) in the seas, very turbulent and vexatious, as the leviathan that makes the deep to boil like a pot, Job 41:31. When Pharaoh engaged in an unnecessary war with the Cyrenians he came forth with his rivers, with his armies, troubled the waters, disturbed his own kingdom and the neighbouring nations, fouled the rivers, and made them muddy. Note, A great deal of disquiet is often given to the world by the restless ambition and implacable resentments of proud princes. Ahab is he that troubles Israel, and not Elijah.2. He that has troubled others must expect to be himself troubled for the Lord is righteous, Joshua 7:25.(1.) This is set forth here by a comparison. Is Pharaoh like a great whale, which, when it comes up the river, gives great disturbance, a leviathan which Job cannot draw out with a hook? (Job 41:1), yet God has a net for him which is large enough to enclose him and strong enough to secure him (Ezekiel 32:3): I will spread my net over thee, even the army of the Chaldeans, a company of many people they shall force him out of his fastnesses, dislodge him out of his possessions, throw him like a great fish upon dry ground, upon the open field (Ezekiel 32:4), where being out of his element, he must die of course, and be a prey to the birds and beasts, as was foretold, Ezekiel 29:5. What can the strongest fish do to help itself when it is out of the water and lies gasping? The flesh of this great whale shall be laid upon the mountains (Ezekiel 32:5) and the valleys shall be filled with his height. Such numbers of Pharaoh's soldiers shall be slain that the dead bodies shall be scattered upon the hills and there shall be heaps of them piled up in the valleys. Blood shall be shed in such abundance as to swell the rivers in the valleys. Or, Such shall be the bulk, such the height, of this leviathan, that, when he is laid upon the ground, he shall fill a valley. Such vast quantities of blood shall issue from this leviathan as shall water the land of Egypt, the land wherein now he swims, now he sports himself, Ezekiel 32:6. It shall reach to the mountains, and the waters of Egypt shall again be turned into blood by this means: The rivers shall be full of thee. The judgments executed upon Pharaoh of old are expressed by the breaking of the heads of leviathan in the waters, Psalm 74:13,14. But now they go further this old serpent not only has now his head bruised, but is all crushed to pieces.(2.) It is set forth by a prophecy of the deep impression which the destruction of Egypt should make upon the neighbouring nations it would put them all into a

consternation, as the fall of the Assyrian monarchy did, Ezekiel 31:15,16. When Pharaoh, who had been like a blazing burning torch, is put out and extinguished it shall make all about him look black, Ezekiel 32:7. The heavens shall be hung with black, the stars darkened, the sun eclipsed, and the moon be deprived of her borrowed light. It is from the upper world that this lower receives its light and therefore (Ezekiel 32:8), when the bright lights of heaven are made dark above, darkness by consequence is set upon the land, upon the earth so it shall be on the land of Egypt. Here the plague of darkness, which was upon Egypt of old for three days, seems to be alluded to, as, before, the turning of the waters into blood. For, when former judgments are forgotten, it is just that they should be repeated. When their privy-counsellors, and statesmen, and those that have the direction of the public affairs, are deprived of wisdom and made fools, and the things that belong to their peace are hidden from their eyes, then their lights are darkened and the land is in a mist. This is foretold, Isaiah 19:13. The princes of Zoan have become fools. Now upon the spreading of the report of the fall of Egypt, and the bringing of the news to remote countries, countries which they had not known (Ezekiel 32:9), people shall be much affected, and shall feel themselves sensibly touched by it. [1.] It shall fill them with vexation to see such an ancient, wealthy, potent kingdom thus humbled and brought down, and the pride of worldly glory, which they have such a value for, stained. The hearts of many people will be vexed to see the word of the God of Israel fulfilled in the destruction of Egypt, and that all the gods of Egypt were not able to relieve it. Note, The destruction of some wicked people is a vexation to others. [2.] It shall fill them with admiration (Ezekiel 32:10): They shall be amazed at thee, shall wonder to see such great riches and power come to nothing, Revelation 18:17. Note, Those that admire with complacency the pomp of this world will admire with consternation the ruin of that pomp, which to those that know the vanity of all things here below is no surprise at all. [3.] It shall fill them with fear: even their kings (that think it their prerogative to be secure) shall be horribly afraid for thee, concluding their own house to be in danger when their neighbour's is on fire. When I shall brandish my sword before them they shall tremble every man for his own life. Note, When the sword of God's justice is drawn against some, to cut them off, it is thereby brandished before others, to give them warning. And those that will not be admonished by it, and made to reform, shall yet be frightened by it, and made to tremble. They shall tremble at every moment, because of thy fall.

When others are ruined by sin we have reason to quake for fear, as knowing ourselves guilty and obnoxious. Who is able to stand before this holy Lord God?(3.) It is set forth by a plain and express prediction of the desolation itself that should come upon Egypt. [1.] The instruments of the desolation appear here very formidable. It is the sword of the king of Babylon, that warlike, that victorious prince, that shall come upon thee (Ezekiel 32:11), the swords of the mighty, even the terrible of the nations, all of them (Ezekiel 32:12), an army that there is no standing before. Note, Those that delight in war, and are upon all occasions entering into contention, may expect, some time or other, to be engaged with those that will prove too hard for them. Pharaoh had been forward to quarrel with his neighbour and to come forth with his rivers, with his armies, Ezekiel 32:2. But God will now give him enough of it. [2.] The instances of the desolation appear here very frightful, much the same with what we had before, Ezekiel 29:10-12,30:7. First, The multitude of Egypt shall be destroyed, not decimated, some picked out to be made examples, but all cut off. Note, The numbers of sinners, though they be a multitude, will neither secure them against God's power nor entitle them to his pity. Secondly, The pomp of Egypt shall be spoiled, the pomp of their court, what they have been proud of. Note, in renouncing the pomps of this world we did ourselves a great kindness, for they are things that are soon spoiled and that cheat their admirers. Thirdly, The cattle of Egypt, that used to feed by the rivers, shall be destroyed (Ezekiel 32:13), either cut off by the sword or carried off for a prey. Egypt was famous for horses, which would be an acceptable booty to the Chaldeans. The rivers shall be no more frequented as they have been by man and beast, that came thither to drink. Fourthly, The waters of Egypt, that used to flow briskly, shall now grow deep, and slow, and heavy, and shall run like oil (Ezekiel 32:14), a figurative expression signifying that there should be such universal sadness and heaviness upon the whole nation that even the rivers should go softly and silently like mourners, and quite forget their rapid motion. Fifthly, The whole country of Egypt shall be stripped of its wealth it shall be destitute of what whereof it was full (Ezekiel 32:15), corn, and cattle, and all the pleasant fruits of the earth when those are smitten that dwell therein the ground is untilled, and that which is gathered becomes an easy prey to the invader. Note, God can soon empty those of this world's goods that have the greatest fulness of those things and are full of them, that enjoy most and have their hearts set upon those enjoyments. The Egyptians were full of their pleasant and plentiful country, and its rich productions. Every one that talked with

them might perceive how much it filled them. But God can soon make their country destitute of that whereof it is full it is therefore our wisdom to be full of treasures in heaven. When the country is made destitute, 1. It shall be an instruction to them: Then shall they know that I am the Lord. A sensible conviction of the vanity of the world, and the fading perishing nature of all things in it, will contribute much to our right knowledge of God as our portion and happiness. 2. It shall be a lamentation to all about them: The daughters of the nations shall lament her (Ezekiel 32:16), either because, being in alliance with her, they share in her grievances and suffer with her, or, being admirers of her, they at least share in her grief and sympathize with her. They shall lament for Egypt and all her multitude it shall excite their pity to see so great a devastation made. By enlarging the matters of our joy we increase the occasions of our sorrow.Verses 17-32The Fall of Egypt Egypt's Destruction Completed. B. C. 587.

17 It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the LORD came unto me, saying, 18 Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. 19 Whom dost thou pass in beauty? go down, and be thou laid with the uncircumcised. 20 They shall fall in the midst of them that are slain by the sword: she is delivered to the sword: draw her and all her multitudes. 21 The strong among the mighty shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword. 22 Asshur is there and all her company: his graves are about him: all of them slain, fallen by the sword: 23 Whose graves are set in the sides of the pit, and her company is round about her grave: all of them slain, fallen by the sword, which caused terror in the land of the living. 24 There is Elam and all her multitude round about her grave, all of them slain, fallen by the sword, which are gone down uncircumcised into the nether parts of the earth, which caused their terror in the land of the living yet have they borne their shame with them that go down to the pit. 25 They have set her a bed in the midst of the slain with all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword: though their terror was caused in the land of the living, yet have they borne their shame with them that

go down to the pit: he is put in the midst of them that be slain. 26 There is Meshech, Tubal, and all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword, though they caused their terror in the land of the living. 27 And they shall not lie with the mighty that are fallen of the uncircumcised, which are gone down to hell with their weapons of war: and they have laid their swords under their heads, but their iniquities shall be upon their bones, though they were the terror of the mighty in the land of the living. 28 Yea, thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain with the sword. 29 There is Edom, her kings, and all her princes, which with their might are laid by them that were slain by the sword: they shall lie with the uncircumcised, and with them that go down to the pit. 30 There be the princes of the north, all of them, and all the Zidonians, which are gone down with the slain with their terror they are ashamed of their might and they lie uncircumcised with them that be slain by the sword, and bear their shame with them that go down to the pit. 31 Pharaoh shall see them, and shall be comforted over all his multitude, even Pharaoh and all his army slain by the sword, saith the Lord GOD. 32 For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord GOD. This prophecy concludes and completes the burden of Egypt, and leaves it and all its multitude in the pit of destruction.I. We are here invited to attend the funeral of that once flourishing kingdom, to lament its fall, and to take a view of those who attend it to the grave and accompany it in the grave.1. This dead corpse of a kingdom is here brought to the grave. The prophet is ordered to cast them down to the pit (Ezekiel 32:18), to foretel their destruction as one that had authority, as Jeremiah was set over the kingdoms, Jeremiah 1:10. He must speak in God's name, and as from him who will cast them down. Yet he must foretel it as one that had an affectionate concern for them he must wail for the multitude of Egypt, even when he casts them down. When Egypt is slain, let her have an honourable funeral, befitting her quality let her be buried with the daughters of the famous nations, in their burying-places and with the same ceremony. It is but a poor allay to the reproach and terror of death to be buried with those that were famous yet this is all that is allowed to Egypt. Shall Egypt think to exempt herself from the common fate of proud and imperious nations? No she must take her lot with them (Ezekiel 32:19): "Whom dost thou

surpass in beauty? Art thou so much fairer than any other nation that thou shouldst expect therefore to be excused? No others as fair as thou have sunk into the pit go down therefore, and be thou laid with the uncircumcised. Thou art like them and art likely to lie among them. The multitude of Egypt shall all fall in the midst of those that are slain with the sword, now that there is a general slaughter made among the nations." Egypt with the rest must drink of the bloody cup, and therefore she is delivered to the sword, to the sword of war (but, in God's hand, the sword of justice), is delivered to be publicly executed. Draw her and all her multitude draw them either as the dead bodies of great men are drawn in honour to the grave, in a hearse, or as malefactors are drawn in disgrace to the place of execution, on a sledge draw them to the pit, and let them be made a spectacle to the world.2. This corpse of a kingdom is bid welcome to the grave, and Pharaoh is made free of the congregation of the dead, and admitted into their regions, not without some pomp and ceremony. As the surprising fall of the king of Babylon is thus illustrated, Hell from beneath is moved for thee to meet thee at thy coming, and to introduce thee into those mansions of darkness (Isaiah 14:9, &c.), so here (Ezekiel 32:21), They shall speak to him out of the midst of hell, as it were congratulating his arrival and calling him to join with them in acknowledging that which neither he nor they would be brought to own when they were in their pomp and pride, that it is in vain to think of contesting with God, and none ever hardened their hearts against him and prospered. They shall say to him, and to those that pretended to help him, Where are you now? What have you brought your attempts to at last? Divers nations are here mentioned as gone down to the grave before Egypt that are ready to give her a scornful reception and upbraid her with coming to them at last. These nations here spoken of were probably such as had been of late years ruined and wasted by the king of Babylon, and their princes cut off let Egypt know that she has neighbour's fare. When she goes to the grave she does but migrare ad plures--migrate to the majority there are innumerable before her. But it is observable that though Judah and Jerusalem were just about this time, or a little before, utterly ruined and laid waste, yet they are not mentioned here among the nations that welcome Egypt to the pit for though they suffered the same things that these nations suffered, and by the same hand, yet the kind intentions of their affliction, and its happy issue at last, and the mercy God had yet in reserve for them, altered the property of it it was not to them a going down to the pit, as it was to the heathen they were not

smitten as others were, nor slain according to the slaughter of other nations, Isaiah 27:7. But let us see who those are that have gone to the grave before Egypt, that lie uncircumcised, slain by the sword, with whom she must now take up her lodging. (1.) There lie the Assyrian empire, and all the princes and mighty men of that monarchy (Ezekiel 32:22): Asshur is there and all her company, all the countries that were tributaries to and had dependence upon that crown. That mighty potentate who used to lie in state, with his guards and grandees about him, now lies in obscurity, with his graves about him and his soldiers in them, unable any longer to do him service or honour they are all of them slain, fallen by the sword. The number of their months was cut off in the midst, and, being bloody and deceitful men, they were not suffered to live out half their days. Their braves were set in the sides of the pit, all in a row, like beds in a common chamber, Ezekiel 32:23. All their company is such as were slain, fallen by the sword a vast congregation there is of such, who had caused terror in the land of the living. But as the death of those to whom they were a terror put an end to their fears (in the grave the prisoners rest together and hear not the voice of the oppressor, Job 3:18), so the death of these mighty men puts an end to their terrors. Who is afraid of a dead lion? Note, Death will be a king of terrors to those who, instead of making themselves blessings, make themselves terrors, in their generation. (2.) There lies the kingdom of Persia, which perhaps within the memory of man at that time had been wasted and brought down: There is Elam and all her multitude, the king of Elam and his numerous armies, Ezekiel 32:24,25. They also had caused their terror in the land of the living, had made a fearful noise and bluster among the nations in their day. But Elam has now a grave by herself, and the graves of the common people round about her, fallen by the sword she has her bed in the midst of the slain that went down uncircumcised, unsanctified, unholy, and not in covenant with God. They have borne their shame with those that go down to the pit they have fallen under the common disgrace and mortification of mankind, that they die and are buried nay, they die under particular marks of ignominy, which God and man put upon them. Note, Those who cause their terror shall, sooner or later, bear their shame, and be made a terror to themselves. The king of Elam is put in the midst of those that are slain. All the honour he can now pretend to is to be buried in the chief sepulchre. (3.) There lies the Scythian power, which, about this time, was busy in the world. Meshech and Tubal, those barbarous northern nations, had lately made a descent upon the Medes, and caused their terror among them, lived

among them upon free quarter for some years, making every thing their own that they could lay their hands on but at length Cyaxares, king of the Medes, drew them by a wile into his power, but off abundance of them, and obliged them to quit his country, Ezekiel 32:26. There lie Meshech and Tubal, and all their multitude there is a burying place for them, with their chief commander in the midst of them, all of them uncircumcised, slain by the sword. These Scythians, dying ingloriously as they lived, are not laid, as the other nations spoken of before, in the bed of honour (Ezekiel 32:27): They shall not lie with the mighty, shall not be buried in state, as those are, even by consent of the enemy, that are slain in the field of battle, that go down to their graves with their weapons of war carried before the hearse, or trailed after it, that have particularly their swords laid under their heads, as if they could sleep the sweeter in the grave when they laid their heads on such a pillow. These Scythians are not buried with these marks of honour, but their iniquities shall be upon their sons they shall, for their iniquity, be left unburied, though they were the terror even of the mighty in the land of the living. (4.) There lies the kingdom of Edom, which had flourished long, but about this time, at least before the destruction of Egypt, was made quite desolate, as was foretold, Ezekiel 25:13. Among the sepulchres of the nations there is Edom, Ezekiel 32:29. There lie, not dignified with monuments or inscriptions, but mingled with common dust, her kings and all her princes, her wise statesmen (which Edom was famous for), and her brave soldiers. These with their might are laid by those that were slain by the sword their might could not prevent it, nay, their might helped to procure it, for that both encouraged them to engage in war and incensed their neighbours against them, who thought it necessary to curb their growing greatness. A great deal of pains they took to ruin themselves, as many do, who with their might, with all their might, are laid by those that were slain with the sword. The Edomites retained circumcision, being of the seed of Abraham. But that shall stand them in no stead they shall lie with the uncircumcised. (5.) There lie the princes of the north, and all the Zidonians. These were as well acquainted with maritime affairs as the Egyptians were, who relied much upon that part of their strength, but they have gone down with the slain (Ezekiel 32:30), down to the pit. Now they are ashamed of their might, ashamed to think how much they boasted of it and trusted to it and, as the Edomites with their might, so these with their terror, are laid with those that are slain by the sword and are forced to take their lot with them. They bear their shame with those that go down to the pit, die in as much disgrace as those that

are cut off by the hand of public justice. (6.) All this is applied to Pharaoh and the Egyptians, who have no reason to flatter themselves with hopes of tranquillity when they see how the wisest, and wealthiest, and strongest, of their neighbours have been laid waste (Ezekiel 32:28): "Yea, thou shalt be broken in the midst of the uncircumcised when God is pulling down the unhumbled and unreformed nations thou must expect to come down with them." [1.] It will be some extenuation of the miseries of Egypt to observe that it has been the case of so many great and mighty nations before (Ezekiel 32:31): Pharaoh shall see them and be comforted it will be some ease to his mind that he is not the first king that has been slain in battle--his not the first army that has been routed, his not the first kingdom that has been made desolate. Mr. Greenhill observes here, "The comfort which wicked ones have after death is poor comfort, not real, but imaginary." They will find little satisfaction in having so many fellow-sufferers the rich man in hell dreaded it. It is only in point of honour that Pharaoh can see and be comforted. [2.] But nothing will be an exemption from these miseries for (Ezekiel 32:32) I have caused my terror in the land of the living. Great men have caused their terror, have studied how to make every body fear them. Oderint dum metuant--Let them hate, so that they do but fear. But now the great God has caused his terror in the land of the living and therefore he laughs at theirs, because he sees that his day is coming, Psalm 37:13. In this day of terror Pharaoh and all his multitude shall be laid with those that are slain by the sword.II. The view which this prophecy gives us of ruined states may show us something, 1. Of this present world, and the empire of death in it. Come, and see the calamitous state of human life see what a dying world this is. The strong die, the mighty die, Pharaoh and all his multitude. See what a killing world this is. They are all slain with the sword. As if men did not die fast enough of themselves, men are ingenious at finding out ways to destroy one another. It is not only a great pit, but a great cock-pit. 2. Of the other world. Though it is the destruction of nations as such that perhaps is principally intended here, yet here is a plain allusion to the final and everlasting ruin of impenitent sinners, of those that are uncircumcised in heart they are slain by the sword of divine justice their iniquity is upon them, and with it they bear their shame. Those, Christ's enemies, that would not have him to reign over them, shall be brought forth and slain before him, though they be as pompous, though they be as numerous, as Pharaoh and all his multitude.

33 Chapter 33

IntroductionThe prophet has now come off his circuit, which he went as judge, in God's name, to try and pass sentence upon the neighbouring nations, and, having finished with them, and read them all their doom, in the eight chapters foregoing, he now returns to the children of his people, and receives further instructions what to say to them. I. He must let them know what office he was in among them as a prophet, that he was a watchman, and had received a charge concerning them, for which he was accountable, Ezekiel 33:1-9. The substance of this we had before, Ezekiel 3:17, &c. II. He must let them know upon what terms they stand with God, that they are upon their trial, upon their good behaviour, that if a wicked man repent he shall not perish, but that if a righteous man apostatize he shall perish, Ezekiel 33:10-20. III. Here is a particular message sent to those who yet remained in the land of Israel, and (which is very strange) grew secure there, and confident that they should take root there again, to tell them that their hopes would fail them because they persisted in their sins, Ezekiel 33:21-29. IV. Here is a rebuke to those who personally attended Ezekiel's ministry, but were not sincere in their professions of devotion, Ezekiel 33:30-33.Verses 1-9The Watchman's Office The Prophet a Watchman to Israel. B. C. 587.

1 Again the word of the LORD came unto me, saying, 2 Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: 3 If when he seeth the sword come upon the land, he blow the trumpet, and warn the people 4 Then whosoever heareth the sound of the trumpet, and taketh not warning if the sword come, and take him away, his blood shall be upon his own head. 5 He heard the sound of the trumpet, and took not warning his blood shall be upon him. But he that taketh warning shall deliver his soul. 6 But if the watchman see the sword come, and blow not the trumpet, and the people be not warned if the sword come, and take any person from among them, he is taken away in his iniquity but his blood will I require at the watchman's hand. 7 So thou, O son of man, I have set thee a watchman unto the house of Israel therefore thou shalt hear the word at my mouth, and warn them from me. 8 When I say

unto the wicked, O wicked man, thou shalt surely die if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity but his blood will I require at thine hand. 9 Nevertheless, if thou warn the wicked of his way to turn from it if he do not turn from his way, he shall die in his iniquity but thou hast delivered thy soul. The prophet had been, by express order from God, taken off from prophesying to the Jews, just then when the news came that Jerusalem was invested, and close siege laid to it, Ezekiel 24:27. But now that Jerusalem is taken, two years after, he is appointed again to direct his speech to them and there his commission is renewed. If God had abandoned them quite, he would not have sent prophets to them nor, if he had not had mercy in store for them, would he have shown them such things as these. In these verses we have,I. The office of a watchman laid down, the trust reposed in him, the charge given him, and the conditions adjusted between him and those that employ him, Ezekiel 33:2,6. 1. It is supposed to be a public danger that gives occasion for the appointing of a watchman--when God brings the sword upon a land, Ezekiel 33:2. The sword of war, whenever it comes upon a land, is of God's bringing it is the sword of the Lord, of his justice, how unjustly soever men draw it. At such a time, when a country is in fear of a foreign invasion, that they may be informed of all the motions of the enemy, may not be surprised with an attack, but may have early notice of it, in order to their being at their arms and in readiness to give the invader a warm reception, they set a man of their coast, some likely person, that lives upon the borders of their country, where the threatened danger is expected, and is therefore well acquainted with all the avenues of it, and make him their watchman. Thus wise are the children of this world in their generation. Note, One man may be of public service to a whole country. Princes and statesmen are the watchmen of a kingdom they are continually to employ themselves, and, if occasion be, as watchmen, to expose themselves for the public safety. 2. It is supposed to be a public trust that is lodged in the watchman and that he is accountable to the public for the discharge of it. His business is, (1.) To discover the approaches and advances of the enemy and therefore he must not be blind nor asleep, for then he cannot see the sword coming. (2.) To give notice of them immediately by sound of trumpet, or, as sentinels among us, by the discharge of a gun, as a signal of danger. A special trust and confidence is reposed in him by those that set him to be their watchman that he will faithfully do these two things and they venture their lives upon his fidelity. Now, [1.] If he do his part, if he be

betimes aware of all the dangers that fall within his cognizance, and give warning of them, he has discharged his trust, and has not only delivered his soul, but earned his wages. If the people do not take warning, if they either will not believe the notice he gives them, will not believe the danger to be so great or so near as really it is, or will not regard it, and so are surprised by the enemy in their security, it is their own fault the blame is not to be laid upon the watchman, but their blood is upon their own head. If any person goes presumptuously into the mouth of danger, though he heard the sound of the trumpet, and was told by it where the danger was, and so the sword comes and takes him away in his folly, he is felo de se--a suicide foolish man, he has destroyed himself. But, [2.] If the watchman do not do his duty, if he might have seen the danger, and did not, but was asleep, or heedless, or looking another way, or if he did see the danger (for so the case is put here) and shifted only for his own safety, and blew not the trumpet to warn the people, so that some are surprised and cut off in their iniquity (Ezekiel 33:6), cut off suddenly, without having time to cry, Lord, have mercy upon me, time to repent and make their peace with God (which makes the matter much the worse, that the poor creature is taken away in his iniquity), his blood shall be required at the watchman's hand he shall be found guilty of his death, because he did not give him warning of his danger. But if the watchman do his part, and the people do theirs, all is well both he that gives warning and he that takes warning have delivered their souls.II. The application of this to the prophet, Ezekiel 33:7,9.1. He is a watchman to the house of Israel. He had occasionally given warning to the nations about, but to the house of Israel he was a watchman by office, for they were the children of the prophets and the covenant They did not set him for a watchman, as the people of the land, Ezekiel 33:2 (for they were not so wise for their souls as to secure the welfare of them, as they would have been for the protection of their temporal interests) but God did it for them he appointed them a watchman.2. His business as a watchman is to give warning to sinners of their misery and danger by reason of sin. This is the word he must hear from God's mouth and speak to them. (1.) God has said, The wicked man shall surely die he shall be miserable. Unless he repent, he shall be cut off from God and all comfort and hope in him, shall be cut off from all good. He shall fall and lie for ever under the wrath of God, which is the death of the soul, as his favour is its life. The righteous God has said it, and will never unsay it, nor can all the world gainsay it, that the

wages of sin is death. Sin, when it is finished, brings froth death. The wrath of God is revealed from heaven, not only against wicked nations, speaking ruin to them as nations, but against wicked persons, speaking ruin to them in their personal capacity, their personal interests, which pass into the other world and last to eternity, as national interests do not. (2.) It is the will of God that the wicked man should be warned of this: Warn them from me. This intimates that there is a possibility of preventing it, else it were a jest to give warning of it nay, and that God is desirous it should be prevented. Sinners are therefore warned of the wrath to come, that they may flee from it, Matthew 3:7. (3.) It is the work of ministers to give him warning, to say to the wicked, It shall be ill with thee, Isaiah 3:11. God ways in general, The soul that sinneth it shall die. The minister's business is to apply this to particular persons, and to say, "O wicked man! thou shalt surely die, whoever thou art if thou go on still in thy trespasses, they will inevitably be thy ruin. O adulterer! O robber! O drunkard! O swearer! O sabbath-breaker! thou shalt surely die." And he must say this, not in passion, to provoke the sinner, but in compassion, to warn the wicked from hi way, warn him to turn from it, that he may live. This is to be done by the faithful preaching of the word in public, and by personal application to those whose sins are open.3. If souls perish through his neglect of his duty, he brings guilt upon himself. "If the prophet do not warn the wicked of the ruin that is at the end of his wicked way, that wicked man shall die in his iniquity for, though the watchman did not do his part, yet the sinner might have taken warning from the written word, from his own conscience, and from God's judgments upon others, by which his mouth shall be stopped, and God will be justified in his destruction." Note, It will not serve impenitent sinners to plead in the great day that their watchmen did not give them warning, that they were careless and unfaithful for, though they were so, it will be made to appear that God left not himself without witness. "But he shall not perish alone in his iniquity the watchman also shall be called to an account: His blood will I require at thy hand. The blind leader shall fall with the blind follower into the ditch." See what a desire God has of the salvation of sinners, in that he resents it so ill if those concerned do not what they can to prevent their destruction. And see what a great deal those ministers have to answer for another day who palliate sin, and flatter sinners in their evil way, and by their wicked lives countenance and harden them in their wickedness, and encourage them to believe that they shall have peace though they go on.

4. If he do his duty, he may take the comfort of it, though he do not see the success of it (Ezekiel 33:9): "If thou warn the wicked of his way, if thou tell him faithfully what will be the end thereof, and call him earnestly to turn from it, and he do not turn, but persist in it, he shall die in his iniquity, and the fair warning given him will be an aggravation of his sin and ruin but thou hast delivered thy soul." Note, It is a comfort to ministers that they may through grace save themselves, though they cannot be instrumental to save so many as they wish of those that hear them.Verses 10-20The Cavils of the People Answered. B. C. 587.

10 Therefore, O thou son of man, speak unto the house of Israel Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live? 11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked but that the wicked turn from his way and live: turn ye, turn ye from your evil ways for why will ye die, O house of Israel? 12 Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness neither shall the righteous be able to live for his righteousness in the day that he sinneth. 13 When I shall say to the righteous, that he shall surely live if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered but for his iniquity that he hath committed, he shall die for it. 14 Again, when I say unto the wicked, Thou shalt surely die if he turn from his sin, and do that which is lawful and right 15 If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity he shall surely live, he shall not die. 16 None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right he shall surely live. 17 Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal. 18 When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. 19 But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby. 20 Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways.

These verses are the substance of what we had before (Ezekiel 18:20, &c.) and they are so full and express a declaration of the terms on which people stand with God (as the former were of the terms on which ministers stand) that it is no wonder that they are here repeated, as those were, though we had the substance of them before. Observe here,I. The cavils of the people against God's proceedings with them. God was now in his providence contending with them, but their uncircumcised hearts were not as yet humbled, for they were industrious to justify themselves, though thereby they reflected on God. Two things they insisted upon, in their reproaches of God, and in both they added iniquity to their sin and misery to their punishment:-- 1. They quarrelled with his promises and favours, as having no kindness nor sincerity in them, Ezekiel 33:10. God had set life before them, but they plead that he had set it out of their reach, and therefore did but mock them with the mention of it. The prophet had said, some time ago (Ezekiel 24:23), You shall pine away for your iniquities with that word he had concluded his threatenings against Judah and Jerusalem and this they now upbraided him with, as if it had been spoken absolutely, to drive them to despair whereas it was spoken conditionally, to bring them to repentance. Thus are the sayings of God's ministers perverted by men of corrupt minds, who are inclined to pick quarrels. He puts them in hopes of life and happiness and herein they would make him contradict himself "for" (say they) "if our transgressions and our sins be upon us, as thou hast often told us they are, and if we must, as thou sayest, pine away in them, and wear out a miserable captivity in a fruitless repentance, how shall we then live? If this be our doom, there is no remedy. We die, we perish, we all perish." Note, It is very common for those that have been hardened with presumption when they were warned against sin to sink into despair when they are called to repent, and to conclude there is no hope of life for them. 2. They quarrelled with his threatenings and judgments, as having no justice or equity in them. They said, The way of the Lord is not equal (Ezekiel 33:17,20), suggesting that God was partial in his proceedings, that with him there was respect of persons and that he was more severe against sin and sinners than there was cause.II. Here is a satisfactory answer given to both these cavils.1. Those that despaired of finding mercy with God are here answered with a solemn declaration of God's readiness to show mercy, Ezekiel 33:11. When they spoke of pining away in their iniquity God sent the prophet to them, with all speed, to tell them that though their case was sad it was not desperate, but there

was yet hope in Israel. (1.) It is certain that God has no delight in the ruin of sinners, nor does he desire it. If they will destroy themselves, he will glorify himself in it, but he has no pleasure in it, but would rather they should turn and live, for his goodness is that attribute of his which is most his glory, which is most his delight. He would rather sinners should turn and live than go on and die. He has said it, he has sworn it, that by these two immutable things, in both which it is impossible for God to lie, we might have strong consolation. We have his word and his oath and, since he could swear by no greater, he swears by himself: As I live. They questioned whether they should live, though they did repent and reform yea, says God, as sure as I live, true penitents shall live also for their life is hid with Christ in God. (2.) It is certain that God is sincere and in earnest in the calls he gives sinners to repent: Turn you, turn you, from your evil way. To repent is to turn from our evil way this God requires sinners to do this he urges them to do by repeated pressing instances: Turn you, turn you. O that they would be prevailed with to turn, to turn quickly, without delay! This he will enable them to do if they will but frame their doings to turn to the Lord, Hosea 5:4. For he has said, I will pour out my Spirit unto you, Proverbs 1:23. And in this he will accept of them for it is not only what he commands, but what he courts them to. (3.) It is certain that, if sinners perish in their impenitency, it is owing to themselves they die because they will die and herein they act most absurdly and unreasonably: Why will you die, O house of Israel? God would have heard them, and they would not be heard.2. Those that despaired of finding justice with God are here answered with a solemn declaration of the rule of judgment which God would go by in dealing with the children of men, which carries along with it the evidence of its own equity he that runs may read the justice of it. The Jewish nation, as a nation, was now dead it was ruined to all intents and purposes. The prophet must therefore deal with particular persons, and the rule of judgment concerning them is much like that concerning a nation, Jeremiah 18:8-10. If God speak concerning it to build and to plant, and it do wickedly, he will recall his favours and leave it to ruin. But if he speak concerning it to pluck up and destroy, and it repent, he will revoke the sentence and deliver it. So it is here. In short, The most plausible professors, if they apostatize, shall certainly perish for ever in their apostasy from God and the most notorious sinners, if they repent, shall certainly be happy for ever in their return to God. This is here repeated again and again, because it ought to be again and again considered, and preached over to our own hearts. This was

necessary to be inculcated upon this stupid senseless people, that said, The way of the Lord is not equal for these rules of judgment are so plainly just that they need no other confirmation of them than the repetition of them.(1.) If those that have made a great profession of religion throw off their profession, quit the good ways of God and grow loose and carnal, sensual and worldly, the profession they made and all the religious performances with which they had for a great while kept up the credit of their profession shall stand them in no stead, but they shall certainly perish in their iniquity, Ezekiel 33:12,13,18. [1.] God says to the righteous man that he shall surely live, Ezekiel 33:13. He says it by his word, by his ministers. He that lives regularly, his own heart tells him, his neighbours tell him, He shall live. Surely such a man as this cannot but be happy. And it is certain, if he proceed and persevere in his righteousness, and if, in order to that, he be upright and sincere in it, if he be really as good as he seems to be, he shall live he shall continue in the love of God and be for ever happy in that love. [2.] Righteous men, who have very good hopes of themselves and whom others have a very good opinion of, are yet in danger of turning to iniquity by trusting to their righteousness. So the case is put here: If he trust to his own righteousness, and commit iniquity, and come to make a trade of sin--if he not only take a false step, but turn aside into a false way and persist in it. This may possibly be the case of a righteous man, and it is the effect of his trusting to his own righteousness. Note, Many eminent professors have been ruined by a proud conceitedness of themselves and confidence in themselves. He trust to the merit of his own righteousness, and thinks he has already made God so much his debtor that now he may venture to commit iniquity, for he has righteousness enough in stock to make amends for it he fancies that whatever evil deeds he may do hereafter he can be in no danger from them, having so many good deeds beforehand to counterbalance them. Or, He trust to the strength of his own righteousness, thinks himself now so well established in a course of virtue that he may thrust himself into any temptation and it cannot overcome him, and so by presuming on his own sufficiency he is brought to commit iniquity. By making bold on the confines of sin he is drawn at length into the depths of hell. This ruined the Pharisees they trusted to themselves that they were righteous, and that their long prayers, and fasting twice in the week, would atone for their devouring widows' houses. [3.] If righteous men turn to iniquity, and return not to their righteousness, they shall certainly perish in their iniquity, and all the righteousness they have formerly done, all their prayers, and all their alms, shall

be forgotten. No mention shall be made, no remembrance had, of their good deeds they shall be overlooked, as if they had never been. The righteousness of the righteous shall not deliver him from the wrath of God, and the curse of the law, in the day of his transgression. When he becomes a traitor and a rebel, and takes up arms against his rightful Sovereign, it will not serve for him to plead in his own defence that formerly he was a loyal subject, and did many good services to the government. No he shall not be able to live. The remembrance of his former righteousness shall be no satisfaction either to God's justice or his own conscience in the day that he sins, but rather shall, in the estimate of both, highly aggravate the sin and folly of his apostasy. And therefore for his iniquity that he committed he shall die, Ezekiel 33:13. And again (Ezekiel 33:18), He shall even die thereby and it is owing to himself.(2.) If those that have lived a wicked life repent and reform, forsake their wicked ways and become religious, their sins shall be pardoned, and they shall be justified and saved, if they persevere in their reformation. [1.] God says to the wicked, "Thou shalt surely die. The way that thou art in leads to destruction. The wages of thy sin is death, and thy iniquity will shortly be thy ruin." It was said to the righteous man, Thou shalt surely live, for his encouragement to proceed and persevere in the way of righteousness but he made an ill use of it, and was emboldened by it to commit iniquity. It was said to the wicked man, Thou shalt surely die, for warning to him not to persist in his wicked ways and he makes a good use of it, and is quickened thereby to return to God and duty. Thus even the threatenings of the word are to some, by the grace of God, a savour of life unto life, while even the promises of the word become to others, by their own corruption, a savour of death unto death. When God says to the wicked man, Thou shalt surely die, die eternally, it is to frighten him, not out of his wits, but out of his sins. [2.] There is many a wicked man who was hastening apace to his own destruction who yet is wrought upon by the grace of God to return and repent, and live a holy life. He turns from his sin (Ezekiel 33:14), and is resolved that he will have no more to do with it and, as an evidence of his repentance for wrong done, he restores the pledge (Ezekiel 33:15) which he had taken uncharitably from the poor, he gives again that which he had robbed and taken unjustly from the rich. Nor does he only cease to do evil, but he learns to do well he does that which is lawful and right, and makes conscience of his duty both to God and man--a great change, since, awhile ago, he neither feared God nor regarded man. But many such amazing changes, and blessed ones, have been wrought

by the power of divine grace. He that was going on in the paths of death and the destroyer now walks in the statues of life, in the way of God's commandments, which has both life in it (Proverbs 12:28) and life at the end of it, Matthew 19:17. And in this good way he perseveres without committing iniquity, though not free from remaining infirmity, yet under the dominion of no iniquity. He repents not of his repentance, nor returns to the commission of those gross sins which he before allowed himself in. [3.] He that does thus repent and return shall escape the ruin he was running into, and his former sins shall be no prejudice to his acceptance with God. Let him not pine away in his iniquity, for, if he confess and forsake it, he shall find mercy. He shall surely live he shall not die, Ezekiel 33:15. Again (Ezekiel 33:16), He shall surely live. Again (Ezekiel 33:19), He has done that which is lawful and right, and he shall live thereby. But will not his wickednesses be remembered against him? No he shall not be punished for them (Ezekiel 33:12): As for the wickedness of the wicked, though it was very heinous, yet he shall not fall thereby in the day that he turns from his wickedness. Now that it has become his grief it shall not be his ruin. Now that there is a settled separation between him and sin there shall be no longer a separation between him and God. Nay, he shall not be so much as upbraided with them (Ezekiel 33:16): None of his sins that he has committed shall be mentioned unto him, either as a clog to his pardon or an allay to the comfort of it, or as any blemish and diminution to the glory that is prepared for him.Now lay all this together, and then judge whether the way of the Lord be not equal, whether this will not justify God in the destruction of sinners and glorify him in the salvation of penitents. The conclusion of the whole matter is (Ezekiel 33:20): "O you house of Israel, though you are all involved now in the common calamity, yet there shall be a distinction of persons made in the spiritual and eternal state, and I will judge you every one after his ways." Though they were sent into captivity by the lump, good fish and bad enclosed in the same net, yet there he will separate between the precious and the vile and will render to every man according to his works. Therefore God's way is equal and unexceptionable but, as for the children of thy people, God turns them over to the prophet, as he did to Moses (Exodus 32:7): "They are thy people I can scarcely own them for mine." As for them, their way is unequal this way which they have got of quarrelling with God and his prophets is absurd and unreasonable. In all disputes between God and his creatures it will certainly be found that he is in the right and they are in the wrong.

Verses 21-29Message to Inhabitants of Judah Rebuke to the Proud Jews. B. C. 587.

21 And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. 22 Now the hand of the LORD was upon me in the evening, afore he that was escaped came and had opened my mouth, until he came to me in the morning and my mouth was opened, and I was no more dumb. 23 Then the word of the LORD came unto me, saying, 24 Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many the land is given us for inheritance. 25 Wherefore say unto them, Thus saith the Lord GOD Ye eat with the blood, and lift up your eyes toward your idols, and shed blood: and shall ye possess the land? 26 Ye stand upon your sword, ye work abomination, and ye defile every one his neighbour's wife: and shall ye possess the land? 27 Say thou thus unto them, Thus saith the Lord GOD As I live, surely they that are in the wastes shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that be in the forts and in the caves shall die of the pestilence. 28 For I will lay the land most desolate, and the pomp of her strength shall cease and the mountains of Israel shall be desolate, that none shall pass through. 29 Then shall they know that I am the LORD, when I have laid the land most desolate because of all their abominations which they have committed. Here we have,I. The tidings brought to Ezekiel of the burning of Jerusalem by the Chaldeans. The city was burnt in the eleventh year of the captivity and the fifth month, Jeremiah 52:12,13. Tidings hereof were brought to the prophet by one that was an eye-witness of the destruction, in the twelfth year, and the tenth month (Ezekiel 33:21), which was a year and almost five months after the thing was done we may well suppose that, there being a constant correspondence at this time more than ever kept up between Jerusalem and Babylon, he had heard the news long before. But this was the first time he had an account of it from a refugee, from one who escaped, who could be particular, and would be pathetic, in the narrative of it. And the sign given him was the coming of such a one to him as had himself narrowly escaped the flames (Ezekiel 24:26): He that escapes in

that day shall come unto thee, to cause thee to hear it with thy ears, to hear it more distinctly than ever, from one that could say, Quæ que ipse miserrima vidi--These miserable scenes I saw.II. The divine impressions and influences he was under, to prepare him for those heavy tidings (Ezekiel 33:22): The hand of the Lord was upon me before he came, and had opened my mouth to speak to the house of Israel what we had in the former part of this chapter. And now he was no more dumb he prophesied now with more freedom and boldness, being by the event proved a true prophet, to the confusion of those that contradicted him. All the prophecies from Ezekiel 24:1-32:32 have relation purely to the nations about, it is probable that the prophet, when he received them from the Lord, did not deliver them by word of mouth, but in writing for he could not Say to the Ammonites, Say unto Tyrus, Say unto Pharaoh, &c., so and so, but by letters directed to the persons concerned, as Zacharias, when he could not speak, wrote and herein he was as truly executing his prophetic office as ever. Note, Even silenced ministers may be doing a great deal of good by writing letters and making visits. But now the prophet's mouth is opened, that he may speak to the children of his people. It is probable that he had, during these three years, been continually speaking to them as a friend, putting them in mind of what he had formerly delivered to them, but that he never spoke to them as a prophet, by inspiration, till now, when the hand of the Lord came upon him, renewed his commission, gave him fresh instructions, and opened his mouth, furnished him with power to speak to the people as he ought to speak.III. The particular message he was entrusted with, relating to these Jews that yet remained in the land of Israel, and inhabited the wastes of that land, Ezekiel 33:24. See what work sin had made. The cities of Israel had now become the wastes of Israel, for they lay all in ruins some few that had escaped the sword and captivity still continued there and began to think of re-settling. This was so long after the destruction of Jerusalem that it was some time before this that Gedaliah (a modest humble man) and his friends were slain but probably at this time Johanan, and the proud men that joined with him, were at the height (Jeremiah 43:2) and before they came to a resolution to go into Egypt, wherein Jeremiah opposed them, it is probable that the project was to establish themselves in the wastes of the land of Israel, in which Ezekiel here opposed them, and probably despatched the message away by the person that brought him the news of Jerusalem's destruction. Or, perhaps, those here prophesied

against might be some other party of Jews, that remained in the land, hoping to take root there and to be sole masters of it, after Johanan and his forces had gone into Egypt. Now here we have,1. An account of the pride of these remaining Jews, who dwelt in the wastes of the land of Israel. Though the providence of God concerning them had been very humbling, and still was very threatening, yet they were intolerably haughty and secure, and promised themselves peace. He that brought the news to the prophet that Jerusalem was smitten could not tell him (it is likely) what these people said, but God tells him, They say, "The land is given us for inheritance, Ezekiel 33:24. Our partners being gone, it is now all our own by survivorship, or, for want of heirs, it comes to us as occupants we shall now be placed alone in the midst of the earth and have it all to ourselves." This argues great stupidity under the weighty hand of God, and a reigning selfishness and narrow-spiritedness they pleased themselves in the ruin of their country as long as they hoped to find their own account in it, cared not though it were all waste, so that they might have the sole property--a poor inheritance to be proud of! They have the impudence to compare their case with Abraham's, glorying in this, We have Abraham to our father. "Abraham," say they, "was one, one family, and he inherited the land, and lived many years in the peaceable enjoyment of it but we are many, many families, more numerous than he the land is given us for inheritance." (1.) They think they can make out as good a title from God to this land as Abraham could: "If God gave this land to him, who was but one worshipper of him, as a reward of his service, much more will he give it to us, who are many worshippers of him, as the reward of our service." This shows the great conceit they had of the own merits, as if they were greater than those of Abraham their father, who yet was not justified by works. (2.) They think they can make good the possession of this land against the Chaldeans and all others invaders, as well as Abraham could against those that were competitors with him for it: "If he, who was but one, could hold it, much more shall we, who are many, and have many more at command than his 300 trained servants." This shows the confidence they had in their own might they had got possession, and were resolved to keep it.2. A check to this pride. Since God's providences did neither humble them nor terrify them, he sends them a message sufficient to do both.(1.) To humble them, he tells them of the wickedness they still persisted in, which rendered them utterly unworthy to possess this land, so that they could not

expect God should give it to them. They had been followed with one judgment after another, but they had not profited by those means of grace as might be expected they were still unreformed, and how could they expect that they should possess the land? "Shall you possess the land? What! such wicked people as you are? How shall I put thee among the children, and give thee a pleasant land? Jeremiah 3:19. Surely you never reflect upon yourselves, else you would rather wonder that you are in the land of the living than expect to possess this land. For do you now know how bad you are?" [1.] "You make no conscience of forbidden fruit, forbidden food: You eat with the blood," directly contrary to one of the precepts given to Noah and his sons when God gave them possession of the earth, Genesis 9:4. [2.] "Idolatry, that covenant-breaking sin, that sin which the jealous God has been in a particular manner provoked by to lay your country waste, is still the sin that most easily besets you and which you have a strong inclination to: You lift up your eyes towards your idols, which is a sign that though perhaps you do not bow your knee to them so much as you have done, yet you set your hearts upon them and hanker after them." [3.] "You are as fierce, and cruel, and barbarous as ever: You shed blood, innocent blood." [4.] "You confide in your own strength, your own arm, your own bow, and have no dependence on, or regard to, God and his providence: You stand upon your sword (Ezekiel 33:26) you think to carry all before you, and make all your own, by force of arms." How can those expect the inheritance of Isaac (as these did) who are of Ishmael's disposition, that had his hand against every man (Genesis 16:12), and Esau's resolution to live by his sword? Genesis 27:40. We met with those (Ezekiel 32:27) who, when they died, thought they could not lie easy underground unless they had their swords under their heads. Here we meet with those who, while they live, think they cannot stand firmly above ground unless they have their swords under their feet, as if swords were both the softest pillows and the strongest pillars though it was sin, it was sin, that first drew the sword. But, blessed be God, there are those who know better, who stand upon the support of the divine power and promise and lay their heads in the bosom of divine love, not trusting in their own sword, Psalm 44:3. [5.] "You are guilty of all manner of abominations, and, particularly, you defile every one his neighbour's wife, which is an abomination of the first magnitude, and shall you possess the land? What! such vile miscreants as you?" Note, Those cannot expect to possess the land, nor to enjoy any true comfort or happiness here or hereafter, who live in rebellion against the Lord.

(2.) To terrify them, he tells them of the further judgments God had in store for them, which should make them utterly unable to possess this land, so that they could not stand it out against the enemy. Do they say that they shall possess the land? God has said they shall not, he has sworn it, As I live, saith the Lord. Though he has sworn that he delights not in the death of sinners, yet he has sworn also that those who persist in impenitency and unbelief shall not enter into his rest. [1.] Those that are in the cities, here called the wastes, shall fall by the sword, either by the sword of the Chaldeans, who come to avenge the murder of Gedaliah, or by one another's swords, in their intestine broils. [2.] Those that are in the open field shall be devoured by wild beasts, which swarmed, of course, in the country when it was dispeopled, and there were none to master them and keep them under, Exodus 23:29. When the army of the enemy had quitted the country still there was no safety in it. Noisome beasts constituted one of the four sore judgments, Ezekiel 14:15. [3.] Those that are in the forts and in the caves, that think themselves safe in artificial or natural fastnesses, because men's eyes cannot discover them nor men's darts reach them, there the arrows of the Almighty shall find them out they shall die of the pestilence. [4.] The whole land, even the land of Israel, that had been the glory of all lands, shall be most desolate, Ezekiel 33:28. It shall be desolation, desolation, all over as desolate as desolation itself can make it. The mountain of Israel, the fruitful mountains, Zion itself the holy mountain not excepted, shall be desolate, the roads unfrequented, the houses uninhabited, that none shall pass through as it was threatened (Deuteronomy 28:62), You shall be left few in number. [5.] The pomp of her strength, whatever she glories in as her pomp and trusts to as her strength, shall be made to cease. [6.] The cause of all this was very bad it is for all their abominations which they have committed. It is sin that does all this mischief, that makes nations desolate and therefore we ought to call it an abomination. [7.] Yet the effect of all this will be very good: Then shall they know that I am the Lord, am their Lord, and shall return to their allegiance, when I have made the land most desolate. Those are untractable unteachable indeed that are not made to know their dependence upon God when all their creature-comforts fail them and are made desolate.Verses 30-33Hypocritical Professions. B. C. 587.

30 Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD. 31 And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness. 32 And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not. 33 And when this cometh to pass, (lo, it will come,) then shall they know that a prophet hath been among them. The Ezekiel 33:1-29 spoke conviction to the Jews who remained in the land of Israel, who were monuments of sparing mercy and yet returned not to the Lord in these verses those are reproved who were now in captivity in Babylon, under divine rebukes, and yet were not reformed by them. They are not indeed charged with the same gross enormities that the others are charged with. They made some show of religion and devotion but their hearts were not right with God. The thing they are here accused of is mocking the messengers of the lord, one of their measure-filling sins, which brought this ruin upon them, and yet they were not cured of it. Two ways they mocked the prophet Ezekiel:--I. By invidious ill natured reflections upon him, privately among themselves, endeavouring by all means possible to render him despicable. The prophet did not know it, but charitably thought that those who spoke so well to him to his face, with so much seeming respect and deference, would surely not speak ill of him behind his back. But God comes and tells him, The children of thy people are still talking against thee (Ezekiel 33:30), or talking of thee, no good, I doubt. Note, Public persons are a common theme or subject of discourse every one takes a liberty to censure them at pleasure. Faithful ministers know not how much ill is said of them every day it is well that they do not for, if they did, it might prove a discouragement to them in their work not to be easily got over. God takes notice of all that is said against his ministers, not only what is decreed against them, or sworn against them, not only what is written against them, or spoken with solemnity and deliberation, but of what is said against them in common talk, among neighbours when they meet in an evening, by the walls and in the doors of their houses, where whatever freedom of speech they use, if they reproach and slander any of God's ministers, God will reckon with them for it his prophets shall not be made the song of the drunkards always. They had no crime to lay to

the prophet's charge, but they loved to talk of him in a careless, scornful, bantering way they said, jokingly, "Come, and let us hear what is the word that comes forth from the Lord perhaps it will be something new, and will entertain us, and furnish us with matter for discourse." Note, Those have arrived as a great pitch of profaneness who can make so great a privilege, and so great a duty, as the preaching and hearing of the word of God, a matter of sport and ridicule, yea though it be not done publicly, but in private conversation among themselves. Serious things should be spoken of seriously.II. By dissembling with him in their attendance upon his ministry. Hypocrites mock God and mock his prophets. But their hypocrisy is open before God, and the day is coming when, as here, it will be laid open. Observe here,1. The plausible profession which these people made and the speciousness of their pretensions. They are like those (Matthew 15:8) who draw nigh to God with their mouths and honour him with their lips, but their hearts are far from him. (1.) They were diligent and constant in their attendance upon the means of grace: They come unto thee as the people come. In Babylon they had no temple or synagogue, but they went to the prophet's house (Ezekiel 8:1), and there, it is probable, they spent their new moons and their sabbaths in religious exercises, 2 Kings 4:23. When the prophet was bound the word of the Lord was not bound and the people, when they had not the help for their souls that they wished for, were thankful for what they had it was a reviving in their bondage. Now these hypocrites came, according to the coming of the people, as duly and as early as any of the prophet's hearers. Their being said to come as the people came seems to intimate that the reason why they came was because other people came they did not come out of conscience towards God, but only for company, for fashion-sake, and because it was now the custom of their countrymen. Note, Those that have no inward principle of love to God's ordinances may yet be found much in the external observance of them. Cain brought his sacrifice as well as Abel and the Pharisee went up to the temple to pray as well as the publican. (2.) They behaved themselves very decently and reverently in the public assembly there were none of them whispering, or laughing, or gazing about them, or sleeping. But they sit before thee as my people, with all the shows of gravity, and sereneness, and composure of mind. They sit out the time, without weariness, or wishing the sermon done. (3.) They were very attentive to the word preached: "They are not thinking of something else, but they hear thy words, and take notice of what thou sayest." (4.) They pretended to have a great kindness

and respect for the prophet. Though, behind his back, they could not give him a good word, yet, to his face, they showed much love to him and his doctrine they pretended to have a great concern lest he should spend himself too much in preaching or expose himself to the Chaldeans, for they would be thought to be some of his best friends and well-wishers. (5.) They took a great deal of pleasure in the word they delighted to know God's word, Isaiah 58:2. Herod heard John Baptist gladly, Mark 6:20. Thou art unto them as a very lovely song. Ezekiel's matter was surprising, his language fine, his expressions elegant, his similitudes apt, his voice melodious, and his delivery graceful so that they could sit with as much pleasure to hear him preach as (if I may speak in the language of our times) to see a play or an opera, or to hear a concert of music. Ezekiel was to them as one that had a pleasant voice and could sing well, or play well on an instrument. Note, Men may have their fancies pleased by the word, and yet not have their consciences touched nor their hearts changed, the itching ear gratified and yet not the corrupt nature sanctified.2. The hypocrisy of these professions and pretensions it is all a sham, it is all a jest. (1.) They have no cordial affection for the word of God. While they show much love it is only with the mouth, from the teeth outward, but their heart goes after their covetousness they are as much set upon the world as ever, as much in love and league with it as ever. Hearing the word is only their diversion and recreation, a pretty amusement now and then for an hour or two. But still their main business is with their farm and merchandise the bent and bias of their souls are towards them, and their inward thoughts are employed in projects about them. Note, Covetousness is the ruining sin of multitudes that make a great profession of religion it is the love of the world that secretly eats the love of God out of their hearts. The cares of this world and the deceitfulness of riches are the thorns that choke the seed, and choke the soul too. And those neither please God nor profit themselves who, when they are hearing the word of God, are musing upon their worldly affairs. God has his eye on the hearts that do so. (2.) They yield no subjection to it. They hear thy words, but it is only a hearing that they give thee, for they will not do them, Ezekiel 33:31. And again (Ezekiel 33:32), they do them not. They will not be persuaded by all the prophet can say, either by authority or argument, to cross themselves in any instance, to part with any one beloved sin, or apply themselves to any one duty that is against the grain to flesh and blood. Note, There are many who take pleasure in hearing the

word, but make no conscience of doing it and so they build upon the sand, and deceive themselves.3. Let us see what will be in the end hereof: Shall their unbelief and carelessness make the word of God of no effect? By no means. (1.) God will confirm the prophet's word, though they contemn it, and make light of it, Ezekiel 33:33. What he says will come to pass, and not one jot or one tittle shall fall to the ground. Note, The curses of the law, though they may be bantered by profane wits, cannot be baffled. (2.) They themselves shall rue their folly when it is too late. When it comes to pass they shall know, shall know to their cost, know to their confusion, that a prophet has been among them, though they made no more of him than as one that had a pleasant voice. Note, Those who will not consider that a prophet is among them, and who improve not the day of their visitation while it is continued, will be made to remember that a prophet has been among them when the things that belong to their peace are hidden from their eyes. The day is coming when vain and worldly men will have other thoughts of things than now they have, and will feel a weight in that which they made light of. They shall know that a prophet has been among them when they see the event exactly answer the prediction, and the prophet himself shall be a witness against them that they had fair warning given them, but would not take it. When Ezekiel is gone, whom now they speak against, and there is no more any prophet, nor any to show them how long, then they will remember that once they had a prophet, but knew not how to use him well. Note, Those who will not know the worth of mercies by the improvement of them will justly be made to know the worth of them by the want of them, as those who should desire to see one of the days of the Son of man, which now they slighted, and might not see it.

34 Chapter 34

IntroductionThe iniquities and calamities of God's Israel had been largely and pathetically lamented before, in this book. Now in this chapter the shepherds of Israel, their rulers both in church and state, are called to an account, as having been very much accessory to the sin and ruin of Israel, by their neglecting to do the duty of their place. Here is, I. A high charge exhibited against them for their negligence, their unskillfulness, and unfaithfulness in the management of public affairs, Ezekiel 34:1-6,8. II. Their discharge from their trust, for their insufficiency and

treachery, Ezekiel 34:7-10. III. A gracious promise that God would take care of his flock, though they did not, and that it should not always suffer as it had done by their mal-administrations, Ezekiel 34:11-16. IV. Another charge exhibited against those of the flock that were fat and strong, for the injuries they did to those that were weak and feeble, Ezekiel 34:17-22. V. Another promise that God would in the fulness of time send the Messiah, to be the great and good Shepherd of the sheep, who should redress all grievances and set every thing to rights with the flock, Ezekiel 34:23-31.Verses 1-6The Shepherds Reproved. B. C. 587.

1 And the word of the LORD came unto me, saying, 2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? 3 Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. 4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost but with force and with cruelty have ye ruled them. 5 And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered. 6 My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them. The prophecy of this chapter is not dated, nor any of those that follow it, till Ezekiel 40:1-49 It is most probable that it was delivered after the completing of Jerusalem's destruction, when it would be very seasonable to enquire into the causes of it.I. The prophet is ordered to prophesy against the shepherds of Israel--the princes and magistrates, the priests and Levites, the great Sanhedrim or council of state, or whoever they were that had the direction of public affairs in a higher or lower sphere, the kings especially, for there were two of them now captives in Babylon, who, as well as the people, must have their transgressions shown them, that they might repent, as Manasseh in his captivity. God has something to say to the shepherds, for they are but under-shepherds, accountable to him who is the

great Shepherd of Israel, Psalm 80:1. And that which he says is, Woe to the shepherds of Israel! Though they are shepherds, and shepherds of Israel, yet he must not spare them, must not flatter them. Note, If men's dignity and power do not, as they ought, keep them from sin, they will not serve to exempt them from reproof, to excuse their repentance, or to secure them from the judgments of God if they do not repent. We had a woe to the pastors, Jeremiah 23:1. God will in a particular manner reckon with them if they be false to their trust.II. He is here directed what to charge the shepherds with, in God's name, as the ground of God's controversy with them for it is not a causeless quarrel. Two things they are charged with:-- 1. That all their care was to advance and enrich themselves and to make themselves great. Their business was to take care of those that were committed to their charge: Should not the shepherds feed the flocks? No doubt they should they betray their trust if they do not. Not that they are to put the meat into their mouths, but to provide it for them and bring them to it. But these shepherds made this the least of their care they fed themselves, contrived every thing to gratify and indulge their own appetite, and to make themselves rich and great, fat and easy. They made sure of the profits of their places they did eat the fat, the cream (so some), for he that feeds a flock eats of the milk of it (1 Corinthians 9:7), and they made sure of the best of the milk. They made sure of the fleece, and clothed themselves with the wool, getting into their hands as much as they could of the estates of their subjects, yea, and killed those that were well fed, that what they had might be fed upon, as Naboth was put to death for his vineyard. Note, There is a woe to those who are in public trusts, but consult only their own private interest, and are more inquisitive about the benefice than about the office, what money is to be got than what good to be done. It is an old complaint, All seek their own, and too many more than their own. 2. That they took no care for the benefit and welfare of those that were committed to their charge: You feed not the flock. They neither knew how to do it, so ignorant were they, nor would they take any pains to do it, so lazy and slothful were they nay, they never desired nor designed it, so treacherous and unfaithful were they. (1.) They did not do their duty to those of the flock that were distempered, did not strengthen them, nor heal them, nor bind them up, Ezekiel 34:4. When any of the flock were sick or hurt, worried or wounded, it was all one to them whether they lived or died they never looked after them. The princes and judges took no care to right those that suffered wrong or to shelter injured innocency. They took no care of the poor to see them provided for they might

starve, for them. The priests took no care to instruct the ignorant, to rectify the mistakes of those that were in error, to warn the unruly, or to comfort the feeble-minded. The ministers of state took no care to check the growing distempers of the kingdom, which threatened the vitals of it. Things were amiss, and out of course, every where, and nothing was done to rectify them. (2.) They did not do their duty to those of the flock that were dispersed, that were driven away by the enemies that invaded the country, and were forced to seek for shelter where they could find a place, or that wandered of choice upon the mountains and hills (Ezekiel 34:6), where they were exposed to the beasts of prey and became meat to them, Ezekiel 34:5. Every one is ready to seize a waif and stray. Some went abroad and begged, some went abroad and traded, and thus the country became thin of inhabitants, and was weakened and impoverished, and wanted hands both in the fields of corn and in the fields of battle, both in harvest and in war: My flock was scattered upon all the face of the earth, Ezekiel 34:6. And they were never enquired after, were never encouraged to return to their own country: None did search or seek after them. Nay, with force and cruelty they ruled them, which drove more away, and discouraged those that were driven away from all thoughts of returning. Their case is bad who have reason to expect better treatment among strangers than in their own country. It may be meant of those of the flock that went astray from God and their duty and the priests, that should have taught the good knowledge of the Lord, used no means to convince and reclaim them, so that they became an easy prey to seducers. Thus were they scattered because there was no shepherd, Ezekiel 34:5. There were those that called themselves shepherds, but really they were not. Note, Those that do not do the work of shepherds are unworthy of the name. And if those that undertake to be shepherds are foolish shepherds (Zechariah 11:15), if they are proud and above their business, idle and do not love their business, or faithless and unconcerned about it, the case of the flock is as bad as if it were without a shepherd. Better no shepherd than such shepherds. Christ complains that his flock were as sheep having no shepherd, when yet the scribes and Pharisees sat in Moses' seat, Matthew 9:36. It is ill with the patient when his physician is his worst disease, ill with the flock when the shepherds drive them away and disperse them, by ruling them with force.Verses 7-16The Shepherds Reproved. B. C. 587.

7 Therefore, ye shepherds, hear the word of the LORD 8 As I live, saith the Lord GOD, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock 9 Therefore, O ye shepherds, hear the word of the LORD 10 Thus saith the Lord GOD Behold, I am against the shepherds and I will require my flock at their hand, and cause them to cease from feeding the flock neither shall the shepherds feed themselves any more for I will deliver my flock from their mouth, that they may not be meat for them. 11 For thus saith the Lord GOD Behold, I, even I, will both search my sheep, and seek them out. 12 As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. 13 And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. 14 I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. 15 I will feed my flock, and I will cause them to lie down, saith the Lord GOD. 16 I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong I will feed them with judgment. Upon reading the foregoing articles of impeachment drawn up, in God's name, against the shepherds of Israel, we cannot but look upon the shepherds with a just indignation, and upon the flock with a tender compassion. God, by the prophet, here expresses both in a high degree and the shepherds are called upon (Ezekiel 34:7,9) to hear the word of the Lord, to hear this word. Let them hear how little he regards them, who made much of themselves, and how much he regards the flock, which they made nothing of both will be humbling to them. Those that will not hear the word of the Lord giving them their direction shall be made to hear the word of the Lord reading them their doom. Now see here,I. How much displeased God is at the shepherds. Their crimes are repeated, Ezekiel 34:8. God's flock became a prey to the deceivers first that drew them to idolatry, and then to the destroyers that carried them into captivity and these

shepherds took no care to prevent either the one or the other, but were as if there had been no shepherds and therefore God says (Ezekiel 34:10), and confirms it with an oath (Ezekiel 34:8), I am against the shepherds. They had a commission from God to feed the flock, and made use of this name in what they did, expecting he would stand by them. "No," says God, "so far from that, I am against them." Note, It is not our having the name and authority of shepherds that will engage God for us, if we do not the work enjoined us, and be not faithful to the trust reposed in us. God is against them, and they shall know it for, 1. They shall be made to account for the manner in which they have discharged their trust: "I will require my flock at their hands, and charge it upon them that so many of them are missing." Note, Those will have a great deal to answer for in the judgment-day who take upon them the care of souls and yet take no care of them. Ministers must watch and work as those that must give account, Hebrews 13:17. 2. They shall be deprived officio et beneficio--both of the work and of the wages. They shall cease from feeding the flock, that is, from pretending to feed it. Note, It is just with God to take out of men's hands that power which they have abused and that trust which they have betrayed. But, if this were all their punishment, they could bear it well enough therefore it is added, "Neither shall the shepherds feed themselves any more, for I will deliver my flock from their mouth, which, instead of protecting, they had made a prey of." Note, Those that are enriching themselves with the spoils of the public cannot expect that they shall always be suffered to do so. Nor will God always permit his people to be trampled upon by those that should support them, but will find a time to deliver them from the shepherds their false friends, as well as from the lions their open enemies.II. How much concerned God is for the flock he speaks as if he were the more concerned for them because he saw them thus neglected, for with him the fatherless finds mercy. Precious promises are made here upon the occasion, which were to have their accomplishment in the return of the Jews out of their captivity and their re-establishment in their own land. Let the shepherds hear this word of the Lord, and know that they have no part nor lot in the matter. But let the poor sheep hear it and take the comfort of it. Note, Though magistrates and ministers fail in doing their part, for the good of the church, yet God will not fail in doing his he will take the flock into his own hand rather than the church shall come short of any kindness he has designed for it. The under-shepherds may

prove careless, but the chief Shepherd neither slumbers nor sleeps. They may be false, but God abides faithful.1. God will gather his sheep together that were scattered, and bring those back to the fold that had wandered from it: "I, even I, who alone can do it, will do it, and will have all the glory of it. I will both search my sheep and find them out (Ezekiel 34:11) as a shepherd does (Ezekiel 34:12), and bring them back as he does the stray-sheep, upon his shoulders, from all the places where they have been scattered in the cloudy and dark day." There are cloudy and dark days, windy and stormy ones, which scatter God's sheep, which send them hither and thither, to divers and distant places, in quest of secresy and safety. But, (1.) Wherever they are the eye of God will find them out for his eyes run to and fro through the earth, in favour of them. I will seek out my sheep and not one that belongs to the fold, though driven ever so far off, shall be lost. The Lord knows those that are his he knows their work and where they dwell (Revelation 2:13), and where they are hidden. (2.) When his time shall come his arms will fetch them home (Ezekiel 34:13): I will bring them out from the people. God will both incline their hearts to come by his grace and will by his providence open a door for them and remove every difficulty that lies in the way. They shall not return one by one, clandestinely stealing away, but they shall return in a body: "I will gather them from the countries into which they are dispersed, not only the most considerable families of them, but every particular person. I will seek that which was lost and bring again that which was driven away," Ezekiel 34:16. This was done when so many thousand Jews returned triumphantly out of Babylon, under the conduct of Zerubbabel, Ezra, and others. When those that have gone astray from God into the paths of sin are brought back by repentance, when those that erred come to the acknowledgment of the truth, when God's outcasts are gathered and restored, and religious assemblies, that were dispersed, rally again, upon the ceasing of persecution, and when the churches have rest and liberty, then this promise has a further accomplishment.2. God will feed his people as the sheep of his pasture, that had been famished. God will bring the returning captives safely to their own land (Ezekiel 34:13), will feed them upon the mountains of Israel, and that is a good pasture, and a fat pasture (Ezekiel 34:14) there shall their feeding be, and there shall be their fold and it is a good fold. There God will not only feed them, but cause them to lie down (Ezekiel 34:15), which denotes a comfortable rest after they had tired themselves with their wanderings, and a constant continuing residence they shall

not be driven out again from these green pastures, as they have been, nor shall they be disturbed, but shall lie down in a sweet repose and there shall be none to make them afraid. Psalm 23:2, He makes me to lie down in green pastures. Compare this with the like promise (Jeremiah 23:3,4), when God restored them not only to the milk and honey of their own land, to the enjoyment of its fruits, but to the privileges of his sanctuary on Mount Zion, the chief of the mountains of Israel. When they had an altar and a temple again, and the benefit of a settled priesthood, then they were fed in a good pasture.3. He will succour those that are hurt, will bind up that which was broken and strengthen that which was sick, will comfort those that mourn in Zion and with Zion. If ministers, who should speak peace to those who are of a sorrowful spirit, neglect their duty, yet the Holy Ghost the Comforter will be faithful to his office. But, as it follows, the fat and the strong shall be destroyed. He that has rest for disquieted saints has terror to speak to presumptuous sinners. As every valley shall be filled, so every mountain and hill shall be brought low, Luke 3:5.Verses 17-31God's Care of His Flock Prediction of Messiah's Kingdom. B. C. 587.

17 And as for you, O my flock, thus saith the Lord GOD Behold, I judge between cattle and cattle, between the rams and the he goats. 18 Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet? 19 And as for my flock, they eat that which ye have trodden with your feet and they drink that which ye have fouled with your feet. 20 Therefore thus saith the Lord GOD unto them Behold, I, even I, will judge between the fat cattle and between the lean cattle. 21 Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad 22 Therefore will I save my flock, and they shall no more be a prey and I will judge between cattle and cattle. 23 And I will set up one shepherd over them, and he shall feed them, even my servant David he shall feed them, and he shall be their shepherd. 24 And I the LORD will be their God, and my servant David a prince among them I the LORD have spoken it. 25 And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods. 26 And I will make them and the places round about my hill a blessing

and I will cause the shower to come down in his season there shall be showers of blessing. 27 And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the LORD, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them. 28 And they shall no more be a prey to the heathen, neither shall the beast of the land devour them but they shall dwell safely, and none shall make them afraid. 29 And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more. 30 Thus shall they know that I the LORD their God am with them, and that they, even the house of Israel, are my people, saith the Lord GOD. 31 And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord GOD. The prophet has no more to say to the shepherds, but he has now a message to deliver to the flock. God had ordered him to speak tenderly to them, and to assure them of the mercy he had in store for them. But here he is ordered to make a difference between some and others of them, to separate between the precious and the vile and then to give them a promise of the Messiah, by whom this distinction should be effectually made, partly at his first coming (for for judgment he came into this world, John 9:39, to fill the hungry with good things and to send the rich empty away, Luke 1:53), but completely at his second coming, when he shall, as it is here said, judge between cattle and cattle, as a shepherd divides between the sheep and the goats, and shall set the sheep on his right hand and the goats on his left (Matthew 25:32,33), which seems to have reference to this. We have here,I. Conviction spoken to those of the flock that were fat and strong, the rams and the he-goats (Ezekiel 34:17), those that, though they had not power, as shepherds and rulers, to oppress with, yet, being rich and wealthy, made use of the opportunity which this gave them to bear hard upon their poor neighbours. Those that have much would have more, and, if they set to it, will have more, so many ways have they of encroaching upon their poor neighbours, and forcing from them the one ewe-lamb, 2 Samuel 12:4. Do not the rich oppress the poor merely with the help of their riches, and draw them before the judgment-seats? James 2:6. Poor servants and tenants are hardly used by their rich lords and masters. The rams and the he-goats not only kept all the good pasture to themselves, ate the fat and drank the sweet, but they would not let the poor of the flock have any comfortable enjoyment of the little that was left them they trod

down the residue of the pastures and fouled the residue of the waters, so that the flock was obliged to eat that which they had trodden into the dirt, and drink that which they had muddied, Ezekiel 34:18,19. This intimates that the great men not only by extortion and oppression made and kept their neighbours poor, and scarcely left them enough to subsist on, but were so vexatious to them that what little coarse fare they had was embittered to them. And this seemed a small thing to them they thought there was no harm in it, as if it were the privilege of their quality to be injurious to all their neighbours. Note, Many that live in pomp and at ease themselves care not what straits those about them are reduced to, so they may but have every thing to their mind. Those that are at ease, and the proud, grudge that any body should live by them with any comfort. But this as not all they not only robbed the poor, to make them poorer, but were troublesome to the sick and weak of the flock (Ezekiel 34:21): They thrust with side and shoulder those that were feeble (for the weakest goes to the wall) and pushed the diseased with their horns, because they knew they could be too hard for them, when they durst not meddle with their match. It has been observed concerning sheep that if one of the flock be sick and faint the rest will secure it as well as they can, and shelter it from the scorching heat of the sun but these, on the contrary, were most injurious to the diseased. Those that they could not serve themselves of they did what they could to rid the country of, and so scattered them abroad, as if the poor, whom, Christ says, we must have always with us, were public nuisances, not to be relieved, but sent far away from us. Note, It is a barbarous thing to add affliction to the afflicted. Perhaps these rams and he-goats are designed to represent the scribes and Pharisees, for they are such troublers of the church as Christ himself must come to deliver it from, Ezekiel 34:23. They devoured widows' houses, took away the key of knowledge, corrupted the pure water of divine truths, and oppressed the consciences of men with the traditions of the elders, besides that they were continually vexatious and injurious to the poor of the flock that waited on the Lord, Zechariah 11:11. Note, It is no new thing for the flock of God to receive a great deal of damage and mischief from those that are themselves of the flock, and in eminent stations in it, Acts 20:30.II. Comfort spoken to those of the flock that are poor and feeble, and that wait for the consolation of Israel (Ezekiel 34:22): "I will save my flock, and they shall no more be spoiled as they have been by the beasts of prey, by their own shepherds or by the rams and he-goats among themselves." Upon this occasion,

as is usual in the prophets, comes in a prediction of the coming of the Messiah, and the setting up of his kingdom, and the exceedingly great and precious benefits which the church should enjoy under the protection and influence of that kingdom. Observe what is here foretold,1. Concerning the Messiah himself. (1.) He shall have his commission from God himself: I will set him up (Ezekiel 34:23) I will raise him up, Ezekiel 34:29. He sanctified and sealed him, appointed and anointed him. (2.) He shall be the great Shepherd of the sheep, who shall do that for his flock which no one else could do. He is the one Shepherd, under whom Jews and Gentiles should be one fold. (3.) He is God's servant, employed by him and for him, and doing all in obedience to his will, with an eye to his glory--his servant, to re-establish his kingdom among men and advance the interests of that kingdom. (4.) He is David, one after God's own heart, set as his King upon the holy hill of Zion, made the head of the corner, with whom the covenant of royalty is made, and to whom God would give the throne of his father David. He is both the root and offspring of David. (5.) He is the plant of renown, because a righteous branch (Jeremiah 23:5), a branch of the Lord, that is beautiful and glorious, Isaiah 4:2. He has a name above every name, a throne above every throne, and may therefore well be called a branch of renown. Some understand it of the church, the planting of the Lord, Isaiah 61:3. Its name shall be remembered (Psalm 45:17) and Christ's in it.2. Concerning the great charter by which the kingdom of the Messiah should be incorporated, and upon which it should be founded (Ezekiel 34:25): I will make with them a covenant of peace. The covenant of grace is a covenant of peace. In it God is at peace with us, speaks peace to us, and assures us of peace, of all good, all the good we need to make us happy. The tenour of this covenant is: " I the Lord will be their God, a God all-sufficient to them (Ezekiel 34:24), will own them and will be owned by them in order to this my servant David shall be a prince among them, to reduce them to their allegiance, to receive their homage, and to reign over them, in them, and for them." Note, Those, and those only, that have the Lord Jesus for their prince have the Lord Jehovah for their God. And then they, even the house of Israel, shall be my people. If we take God to be our God, he will take us to be his people. From this covenant between God and Israel there results communion: "I the Lord their God am with them, to converse with them and they shall know it, and have the comfort of it."

3. Concerning the privileges of those that are the faithful subjects of this kingdom of the Messiah and interested in the covenant of peace. These are here set forth figuratively, as the blessings of the flock. But we have a key to it, Ezekiel 34:31. Those that belong to this flock, though they are spoken of as sheep, are really men, men that have the Lord for their God, and are in covenant with him. Now to them it is promised,(1.) That they shall enjoy a holy security under the divine protection. Christ, our good Shepherd, has caused the evil beasts to cease out of the land (Ezekiel 34:25), having vanquished all our spiritual enemies, broken their power, and triumphed over them the roaring lion is not a roaring devouring lion to them they shall no more be a prey to the heathen nor the heathen a terror to them, neither shall the beasts of the land devour them. Sin and Satan, death and hell, are conquered. And then they shall dwell safely, not only in the folds, but in the fields, in the wilderness, in the woods, where the beasts of prey are they shall not only dwell there, but they shall sleep there, which denotes not only that the beasts being made to cease there shall be no danger, but, their consciences being purified and pacified, they shall be in no apprehension of danger not only safe from evil, but quiet from the fear of evil. Note, Those may lay down and sleep securely, sleep at ease, that have Christ for their prince for he will be their protector, and make them to dwell in safety. None shall hurt them, nay, none shall make them afraid. If God be for us, who can be against us? Therefore will not we fear, though the earth be removed. Through Christ, God delivers his people not only from the things they have reason to fear, but from their fear even of death itself, from all that fear that has torment. This safety from evil is promised (Ezekiel 34:27): They shall be safe in their land, in no danger of being invaded and enslaved, though their great plenty be a temptation to their neighbours to desire their land and that which shall make them think themselves safe is their confidence in the wisdom, power, and goodness of God: They shall know that I am the Lord. All our disquieting fears arise from our ignorance of God and mistakes concerning him. Their experience of his particular care concerning them encourages their confidence in him: "I have broken the bands of their yoke, with which they have been brought and held down under oppression, and have delivered them out of the hand of those that served themselves of them, whence they shall argue, He that has delivered does and will, therefore will we dwell safely." This is explained, and applied to our gospel-state, Luke 1:74. That we,

being delivered out of the hand of our enemies, might serve him without fear, as those may do that serve him in faith.(2.) That they shall enjoy a spiritual plenty of all good things, the best things, for their comfort and happiness: They shall no more be consumed with hunger in the land, Ezekiel 34:29. Famine and scarcity, when Israel was punished with that judgment, turned as much to their reproach among the heathen as any other, because the fruitfulness of Canaan was so much talked of. But now they shall not bear that shame of the heathen any more For the showers shall come down in their season, even showers of blessing, Ezekiel 34:26. Christ is a Shepherd that will feed his people and they shall go in and out, and find pasture. [1.] They shall not be consumed with hunger for they shall not be put off with the world for a portion, which is not bread, which satisfies not, and which leaves those that are put off with it to be consumed with hunger. The ordinances of the ceremonial law are called beggarly elements, for there was little in them, compared with the Christian institutes, wherewith the mower fills his hand and he that binds sheaves his bosom. Those that hunger and thirst after righteousness shall not be consumed with that hunger, for they shall be filled. And he that drinks of the water that Christ gives him, the still waters by which he leads his sheep, shall never thirst. [2.] Showers of blessings shall come upon them, Ezekiel 34:26,27. The heavens shall yield their dews the trees of the field also shall yield their fruit. The seat of this plenty is God's hill, his holy hill of Zion, for on that mountain, in the gospel church, it is, that God has made to all nations a feast to that those must join themselves who would partake of gospel benefits. The cause of this plenty is the showers that come down in their season, that descend upon the mountains of Zion, the graces of Christ, his doctrine that drops as the dew, the graces of Christ, and the fruits and comforts of his Spirit, by which we are made fruitful in the fruits of righteousness. The instances of this plenty are the blessings of heaven poured down upon us and the productions of grace brought forth by us, our comfort in God's favour and God's glory in our fruit-bearing. The extent of this plenty is very large, to all the places round about my hill for out of Zion shall go forth the law, shall go forth light to a dark world, and the river that shall water a dry and desert world all that are in the neighbourhood of Zion shall fare the better for it and the nearer the church the nearer its God. And, lastly, The effect of this plenty is, I will make them a blessing, eminently and exemplarily blessed, patterns of happiness, Isaiah 19:24. Or, They shall be blessings to all about them, diffusively useful. Note, Those that are the blessed of the Lord must

study to make themselves blessings to the world. He that is good, let him do good he that has received the gift, the grace, let him minister the same.Now this promise of the Messiah and his kingdom spoke much comfort to those to whom it was then made, for they might be sure that God would not utterly destroy their nation, how low soever it might be brought, as long as that blessing was in the womb of it, Isaiah 65:8. But it speaks much more comfort to us, to whom it is fulfilled, who are the sheep of this good Shepherd, are fed in his pastures, and blessed with all spiritual blessings in heavenly things by him.

35 Chapter 35

IntroductionIt was promised, in the foregoing chapter, that when the time to favour Zion, yea, the set time, should come, especially the time for sending the Messiah and setting up his kingdom in the world, God would cause the enemies of his church to cease and the blessings and comforts of the church to abound. This chapter enlarges upon the former promise, concerning the destruction of the enemies of the church the next chapter upon the latter promise, the replenishing of the church with blessings. Mount Seir (that is, Edom) is the enemy prophesied against in this chapter, but fitly put here, as in the prophecy of Obadiah, for all the enemies of the church for, as those all walked in the way of Cain that hated Abel, so those all walked in the way of Esau who hated Jacob, but over whom Jacob, by virtue of a particular blessing, was to have dominion. Now here we have, I. The sin charged upon the Edomites, and that was their spite and malice to Israel, Ezekiel 35:5,10-13. II. The ruin threatened, that should come upon them for this sin. God will be against them (Ezekiel 35:3) and then their country shall be laid waste (Ezekiel 35:4), depopulated, and made quite desolate (Ezekiel 35:6-9), and left so when other nations that had been wasted should recover themselves, Ezekiel 35:14,15.Verses 1-9The Fall of Edom. B. C. 587.

1 Moreover the word of the LORD came unto me, saying, 2 Son of man, set thy face against mount Seir, and prophesy against it, 3 And say unto it, Thus saith the Lord GOD Behold, O mount Seir, I am against thee, and I will stretch out

mine hand against thee, and I will make thee most desolate. 4 I will lay thy cities waste, and thou shalt be desolate, and thou shalt know that I am the LORD. 5 Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end: 6 Therefore, as I live, saith the Lord GOD, I will prepare thee unto blood, and blood shall pursue thee: sith thou hast not hated blood, even blood shall pursue thee. 7 Thus will I make mount Seir most desolate, and cut off from it him that passeth out and him that returneth. 8 And I will fill his mountains with his slain men: in thy hills, and in thy valleys, and in all thy rivers, shall they fall that are slain with the sword. 9 I will make thee perpetual desolations, and thy cities shall not return: and ye shall know that I am the LORD. Mount Seir was mentioned as partner with Moab in one of the threatenings we had before (Ezekiel 25:8) but here it is convicted and condemned by itself, and has woes of its own. The prophet must boldly set his face against Edom, and prophesy particularly against it for the God of Israel has said, O Mount Seir! I am against thee. Note, Those that have God against them have the word of God against them, and the face of his ministers, nor dare they prophesy any good to them, but evil. The prophet must tell the Edomites that God has a controversy with them, and let them know,I. What is the cause and ground of that controversy, Ezekiel 35:5. God espouses his people's cause, and will plead it, takes what is done against them as done against himself, and will reckon for it and it is upon their account that God now contends with the Edomites. 1. Because of the enmity they had against the people of God, that was rooted in the heart. "Thou hast had a perpetual hatred to them, to the very name of an Israelite." The Edomites kept up an hereditary malice against Israel, the same that Esau bore to Jacob, because he got the birth-right and the blessing. Esau had been reconciled to Jacob, had embraced and kissed him (Genesis 33:1-20), and we do not find that ever he quarrelled with him again. But the posterity of Esau would never be reconciled to the seed of Jacob, but hated them with a perpetual hatred. Note, Children will be more apt to imitate the vices than the virtues of their parents, and to tread in the steps of their sin than in the steps of their repentance. Parents should therefore be careful not to set their children any bad example, for though, through the grace of God, they may return, and prevent the mischief of what they have done amiss to themselves, they may not be able to obviate the bad influence of it upon their

children. It is strange how deeply rooted national antipathies sometimes are, and how long they last but it is not to be wondered at that profane Edomites hate pious Israelites, since the old enmity that was put between the seed of the woman and the seed of the serpent (Genesis 3:15) will continue to the end. Marvel not if the world hate you. 2. Because of the injuries they had done to the people of God. They shed their blood by the force of the sword, in the time of their calamity they did not attack them as fair and open enemies, but laid wait for them, to cut off those of them that had escaped (Obadiah 1:14), or they drove them back upon the sword of the pursuers, by which they fell. It was cowardly, as well as barbarous, to take advantage of their distress and for neighbours, with whom they had lived peaceably, to smite them secretly when strangers openly invaded them. It was in the time that their iniquity had an end, when the measure of it was full and destruction came. Note, Even those that suffer justly, and for their sins, are yet to be pitied and not trampled upon. If the father corrects one child, he expects the rest should tremble at it, not triumph in it.II. What should be the effect and issue of that controversy. If God stretch out his hand against the country of Edom, he will make it most desolate, Ezekiel 35:3. Desolation and desolation. 1. The inhabitants shall be slain with the sword (Ezekiel 35:6): I will prepare thee unto blood. Edom shall be gradually weakened, and so be the more easily conquered, and the enemy shall gather strength the more effectually to subdue it. Thus preparation is in the making a great while before for this destruction. Thou hast not hated blood it implies, "Thou hast delighted in it and thirsted after it." Those that do not keep up a rooted hatred of sin, when a temptation to it is very strong, will be in danger of yielding to it. Some read it, "Unless thou hatest blood" (that is, "unless thou dost repent, and put off this bloody disposition) blood shall pursue thee." And then it is an intimation that the judgment may yet be prevented by a thorough reformation. If he turn not, he will whet his sword, Psalm 7:12. But, if he turn, he will lay it by. Blood shall pursue thee, the guilt of the blood which thou hast shed or the judgment of blood thy blood-thirsty enemies shall pursue thee, which way soever thou seekest to make thy escape. A great and general slaughter shall be made of the Idumeans, such as had been foretold (Isaiah 34:6): The mountains and hills, the valleys and rivers, shall be filled with the slain, Ezekiel 35:8. The pursuers shall overtake those that flee and shall give no quarter, but put them all to the sword. Note, When God comes to make inquisition for blood those that have shed the blood of his Israel shall have blood given them to drink, for they are worthy. Satia te

sanguine quem sitisti--Glut thyself with blood, after which thou hast thirsted. 2. The country shall be laid waste. The cities shall be destroyed (Ezekiel 35:4), the country made most desolate (Ezekiel 35:7) for God will cut off from both him that passes out and him that returns and when the inhabitants are cut off that should keep the cities in repair they will decay and go into ruins, and when those are cut off that should till the land that will soon be over-run with briers and thorns and become a wilderness. Note, Those that help forward the desolations of Israel may expect to be themselves made desolate. And that which completes the judgment is that Edom shall be made perpetual desolations (Ezekiel 35:9) and the cities shall never return to their former state, nor the inhabitants of them come back from their captivity and dispersion. Note, Those that have a perpetual enmity to God and his people, as the carnal mind has, can expect no other than to be made a perpetual desolation. Implacable malice will justly be punished with irreparable ruin.Verses 10-15The Fall of Edom. B. C. 587.

10 Because thou hast said, These two nations and these two countries shall be mine, and we will possess it whereas the LORD was there: 11 Therefore, as I live, saith the Lord GOD, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them and I will make myself known among them, when I have judged thee. 12 And thou shalt know that I am the LORD, and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel, saying, They are laid desolate, they are given us to consume. 13 Thus with your mouth ye have boasted against me, and have multiplied your words against me: I have heard them. 14 Thus saith the Lord GOD When the whole earth rejoiceth, I will make thee desolate. 15 As thou didst rejoice at the inheritance of the house of Israel, because it was desolate, so will I do unto thee: thou shalt be desolate, O mount Seir, and all Idumea, even all of it: and they shall know that I am the LORD. Here is, I. A further account of the sin of the Edomites, and their bad conduct towards the people of God. We find the church complaining of them for setting on the Babylonians, and irritating them against Jerusalem, saying, Rase it, rase it, down with it, down with it (Psalm 137:7), inflaming a rage that needed no spur here it is further charged upon them that they triumphed in Jerusalem's ruin and

in the desolations of the country. Many blasphemies they spoke against the mountains of Israel, saying, with pride and pleasure, They are laid desolate, Ezekiel 35:12. Note, The troubles of God's church, as they give proofs of the constancy and fidelity of its friends, so they discover and draw out the corruptions of its enemies, in whom there then appears more brutish malice than one would have thought of. Now their triumphing in Jerusalem's ruin is here said to proceed, 1. From a sinful passion against the people of Israel from anger and envy, and hatred against them (Ezekiel 35:11), that perpetual hatred spoken of Ezekiel 35:5. Though they were not a match for them, and therefore could not do them a mischief themselves, yet they were glad when the Chaldeans did them a mischief. 2. From a sinful appetite to the land of Israel. They pleased themselves with hopes that when the people of Israel were destroyed they should be let into the possession of their country, which they had so often grudged and envied them. They thought they could make out something of a title to it, ob defectum sanguinis--for want of other heirs. If Jacob's issue fail, they think that they are next in the entail, and that the remainder will be to his brother's issue: "These two nations of Judah and Israel shall be mine. Now is the time for me to put in for them." At least they hope to come in as first occupants, being near neighbours: We will possess it when it is deserted. Ceditur occupanti--Let us get possession and that will be title enough. Note, Those have the spirit of Edomites who desire the death of others because they hope to get by it, or are pleased with their failing because they expect to come into their business. When we see the vanity of the world in the disappointments, losses, and crosses, that others meet with in it, instead of showing ourselves, upon such an occasion, greedy of it, we should rather be made thereby to sit more loose to it, and both take our affections off it and lower our expectations from it. But in this case of the Edomites' coveting the land of Israel, and gaping for it, there was a particular affront to God, when they said, "These lands are given us to devour, and we shall have our bellies full of their riches." God says, You have boasted against me and have multiplied your words against me for they expected possession upon a vacancy, because Israel was driven out, whereas the Lord was still there, Ezekiel 35:10. His temple indeed was burnt, and the other tokens of his presence were gone but his promise to give that land to the seed of Jacob for an inheritance was not made void, but remained in full force and virtue and by that promise he did in effect still keep possession for Israel, till they should in due time be restored to it. That was Immanuel's land (Isaiah 8:8) in that land he was to be born, and therefore that

people shall continue in it of whom he is to be born, till he has passed his time in it, and then let who will take it. The Lord is there, the Lord Jesus is to be there and therefore Israel's discontinuance of possession is no defeasance of their right, but it shall be kept for them, and they shall have, hold, and enjoy it by virtue of the divine grant, till the promise of this Canaan shall by the Messiah be changed into the promise of a far better. Note, It is a piece of presumption highly offensive to God for Edomites to lay claim to those privileges and comforts that are peculiar to God's chosen Israel and are reserved for them. It is blasphemy against the mountains of Israel, the holy mountains, to say, because they are for the present made a prey of and trodden under foot of the Gentiles (Revelation 11:2), even the holy city itself, that therefore the Lord has forsaken them, their God has forgotten them. The apostle will by no means admit such a thought as this, that God hath cast away his people, Romans 11:1. No though they are cast down for a time, they are not cast off for ever. Those reproach the Lord who say they are.II. The notice God took of the barbarous insolence of the Edomites, and the doom passed upon them for it: I have heard all thy blasphemies, Ezekiel 35:12. And again (Ezekiel 35:13), You have multiplied your words against me, and I have heard them, I have observed them, I have kept an account of them. Note, In the multitude of words, not one escapes God's cognizance let men speak ever so much, ever so fast, though they multiply words, which they themselves regard not, but forget immediately, yet none of them are lost in the crowd, not the most idle words but God hears them, and will be able to charge the sinner with them. All the haughty and hard speeches, particularly, which are spoken against the Israel of God, the words which are magnified (as it is in the margin, Ezekiel 35:13) as well as the words which are multiplied, God takes notice of. For, as the most trifling words are not below his cognizance, so the most daring are not above his rebuke. I have heard all thy blasphemies. This is a good reason why we should bear reproach as if we heard it not, because God will hear, Psalm 38:13,15. God has heard the Edomites' blasphemy let them therefore hear their doom, Ezekiel 35:14,15. It was a national sin (the blasphemies charged upon them were the sense and language of all the Edomites), and therefore shall be punished with a national desolation. And, 1. It shall be a distinguishing punishment. As God has peculiar favours for Israelites, so he has peculiar plagues for Edomites: so that "When the whole earth rejoices I will make thee desolate when other nations have their desolations repaired, to their joy, thine

shall be perpetual," Ezekiel 35:9. 2. The punishment shall answer to the sin: "As thou didst rejoice in the desolation of the house of Israel, God will give thee enough of desolation since thou art so fond of it, thou shalt be desolate I will make thee so." Note, Those who, instead of weeping with the mourners, make a jest of their grievances, may justly be made to weep like the mourners, and themselves to feel the weight, to feel the smart, of those grievances which they set so light by. Some read Ezekiel 35:14 so as to complete the resemblance between the sin and the punishment: The whole earth shall rejoice when I make thee desolate, as thou didst rejoice when Israel was made desolate. Those that are glad at the death and fall of others may expect that others will be glad of their death, of their fall. 3. In the destruction of the enemies of the church God designs his own glory, and we may be sure that he will not come short of his design. (1.) That which he intends is to manifest himself, as a just and jealous God, firm to his covenant and faithful to his people and their injured cause (Ezekiel 35:11): I will make myself known among them when I have judged thee. The Lord is and will be known by the judgments which he executes. (2.) His intention shall be fully answered not only his own people shall be made to know it to their comfort, but even the Edomites themselves, and all the other enemies of his name and people, shall know that he is the Lord, Ezekiel 35:4,9,15. As the works of creation and common providence demonstrate that there is a God, so the care taken of Israel shows that Jehovah, the God of Israel, is that God alone, the true and living God.

36 Chapter 36

IntroductionWe have done with Mount Seir, and left it desolate, and likely to continue so, and must now turn ourselves, with the prophet, to the mountains of Israel, which we find desolate too, but hope before we have done with the chapter to leave in better plight. Here are two distinct prophecies in this chapter:-- I. Here is one that seems chiefly to relate to the temporal estate of the Jews, wherein their present deplorable condition is described and the triumphs of their neighbours in it but it is promised that their grievances shall be all redressed and that in due time they shall be settled again in their own land, in the midst of peace and plenty, Ezekiel 36:1-15. II. Here is another that seems chiefly to concern their spiritual estate, wherein they are reminded of their former sins and God's judgments upon them,

to humble them for their sins and under God's mighty hand, Ezekiel 36:16-20. But it is promised, 1. That God would glorify himself in showing mercy to them, Ezekiel 36:21-24. 2. That he would sanctify them, by giving them his grace and fitting them for his service and this for his own name's sake and in answer to their prayers, Ezekiel 36:25-38.Verses 1-15God's Compassion for Israel. B. C. 587.

1 Also, thou son of man, prophesy unto the mountains of Israel, and say, Ye mountains of Israel, hear the word of the LORD: 2 Thus saith the Lord GOD Because the enemy hath said against you, Aha, even the ancient high places are ours in possession: 3 Therefore prophesy and say, Thus saith the Lord GOD Because they have made you desolate, and swallowed you up on every side, that ye might be a possession unto the residue of the heathen, and ye are taken up in the lips of talkers, and are an infamy of the people: 4 Therefore, ye mountains of Israel, hear the word of the Lord GOD Thus saith the Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys, to the desolate wastes, and to the cities that are forsaken, which became a prey and derision to the residue of the heathen that are round about 5 Therefore thus saith the Lord GOD Surely in the fire of my jealousy have I spoken against the residue of the heathen, and against all Idumea, which have appointed my land into their possession with the joy of all their heart, with despiteful minds, to cast it out for a prey. 6 Prophesy therefore concerning the land of Israel, and say unto the mountains, and to the hills, to the rivers, and to the valleys, Thus saith the Lord GOD Behold, I have spoken in my jealousy and in my fury, because ye have borne the shame of the heathen: 7 Therefore thus saith the Lord GOD I have lifted up mine hand, Surely the heathen that are about you, they shall bear their shame. 8 But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people of Israel for they are at hand to come. 9 For, behold, I am for you, and I will turn unto you, and ye shall be tilled and sown: 10 And I will multiply men upon you, all the house of Israel, even all of it: and the cities shall be inhabited, and the wastes shall be builded: 11 And I will multiply upon you man and beast and they shall increase and bring fruit: and I will settle you after your old estates, and will do better unto you than at your beginnings: and ye shall know that I am the LORD. 12 Yea, I will cause men to walk upon you, even my

people Israel and they shall possess thee, and thou shalt be their inheritance, and thou shalt no more henceforth bereave them of men. 13 Thus saith the Lord GOD Because they say unto you, Thou land devourest up men, and hast bereaved thy nations 14 Therefore thou shalt devour men no more, neither bereave thy nations any more, saith the Lord GOD. 15 Neither will I cause men to hear in thee the shame of the heathen any more, neither shalt thou bear the reproach of the people any more, neither shalt thou cause thy nations to fall any more, saith the Lord GOD. The prophet had been ordered to set his face towards the mountains of Israel and prophesy against them, Ezekiel 6:2. Then God was coming forth to contend with his people but now that God is returning in mercy to them he must speak good words and comfortable words to these mountains, Ezekiel 36:1,4. You mountains of Israel, hear the word of the Lord and what he says to them he says to the hills, to the rivers, to the valleys, to the desolate wastes in the country, and to the cities that are forsaken, Ezekiel 36:4,6. The people were gone, some one way and some another nothing remained there to be spoken to but the places, the mountains and valleys these the Chaldeans could not carry away with them. The earth abides for ever. Now, to show the mercy God had in reserve for the people, he is to speak of him as having a dormant kindness for the place, which, if the Lord had been pleased for ever to abandon, he would not have called upon to hear the word of the Lord, nor would he as at this time have shown it such things as these. Here is,I. The compassionate notice God takes of the present deplorable condition of the land of Israel. It has become both a prey and a derision to the heathen that are round about, Ezekiel 36:4. 1. It has become a prey to them and they are all enriched with the plunder of it. When the Chaldeans had conquered them all their neighbours flew to the spoil as to a shipwreck, every one thinking all his own that he could lay his hands on (Ezekiel 36:3): They have made you desolate, and swallowed you up on every side, that you might be a possession to the heathen, to the residue of them, even such as had themselves narrowly escaped the like desolation. No one thought it any crime to strip an Israelite. Turba Romæ sequitur fortunam ut semper--The mob of Rome still praise the elevated and despise the fallen. It is the common dry, when a man is down, Down with him. 2. It has become a derision to them. They took all they had and laughed at them when they had done. The enemy said, "Aha! even the ancient high places are ours in possession, Ezekiel 36:2. Neither the antiquity, nor the dignity, neither the

sanctity nor the fortifications, of the land of Israel, are its security, but we have become masters of it all." The more honours that land had been adorned with, and the greater figure it had made among the nations, the more pride and pleasure did they take in making a spoil of it, which is an instance of a base and sordid spirit for the more glorious and prosperity was the more piteous is the adversity. God takes notice of it here as an aggravation of the present calamity of Israel: You are taken up in the lips of talkers and are an infamy of the people, Ezekiel 36:3. All the talk of the country about was concerning the overthrow of the Jewish nation and every one that spoke of it had some peevish ill-natured reflection or other upon them. They were the scorning of those that were at ease and the contempt of the proud, Psalm 123:4. There are some that are noted for talkers, that have something to say of every body, but cannot find in their hearts to speak well of any body God's people, among such people, were sure to be a reproach when the crown had fallen from their head. Thus it was the lot of Christianity, in its suffering days, to be every where spoken against.II. The expressions of God's just displeasure against those who triumphed in the desolations of the land of Israel, as many of its neighbours did, even the residue of the brethren, and Idumea particularly. Let us see, 1. How they dealt with the Israel of God. They carved out large possessions to themselves out of their land, out of God's land for so indeed it was: "They have appointed my land into their possession (Ezekiel 36:5), and so not only invaded their neighbour's property, but intrenched upon God's prerogative." It was the holy land which they laid their sacrilegious hands upon. They did not own any dependence upon God, as the God of that land, nor acknowledge any remaining interest that Israel had in it, but cast it out for a prey, as if they had won it in a lawful war. And this they did without any dread of God and his judgments and without any compassion for Israel and their calamities, but with the joy of all their hearts, because they got by it, and with despiteful minds to Israel that lost by it. Increasing wealth, by right or wrong, is all the joy of a worldly heart and the calamities of God's people are all the joy of a despiteful mind. And those that had not an opportunity of making a prey of God's people made a reproach of them so that they were the shame of the heathen, Ezekiel 36:6. Every body ridiculed them and made a jest of them and the truth is they had by their own sin made themselves vile so that God was righteous herein, but men were unrighteous and very barbarous. 2. How God would deal with those who were thus in word and deed abusive to his people. He has spoken against the heathen he has passed sentence upon them he has

determined to reckon with them for it, and this in the fire of his jealousy, both for his own honour and for the honour of his people, Ezekiel 36:5. Having a love for both as strong as death, he has a jealousy for both as cruel as the grave. They spoke in their malice against God's people, and he will speak in his jealousy against them and it is easy to say which will speak most powerfully. God will speak in his jealousy and in his fury, Ezekiel 36:6. Fury is not in God but he will exert his power against them and handle them as severely as men do when they are in a fury. He will so speak to them in his wrath as to vex them in his sore displeasure. What he says he will stand to, for it is backed with an oath. He has lifted up his hand and sworn by himself, has sworn and will not repent. And what is it that is said with so much heat, and yet with so much deliberation? It is this (Ezekiel 36:7), Surely the heathen that are about you, they shall bear their shame. Note, The righteous God, to whom vengeance belongs, will render shame for shame. Those that put contempt and reproach upon God's people will, sooner or later, have it burned upon themselves, perhaps in this world (either their follies or their calamities, their miscarriages or their mischances, shall be their reproach), at furthest in that day when all the impenitent shall rise to shame and everlasting contempt.III. The promises of God's favour to his Israel and assurances given of great mercy God had in store for them. God takes occasion from the outrage and insolence of their enemies to show himself so much the more concerned for them and ready to do them good, as David hoped that God would recompense him good for Shimei's cursing him. Let them curse, but bless thou. In this way, as well as others, the enemies of God's people do them real service, even by the injuries they do them, against their will and beyond their intention. We shall have no reason to complain if, the more unkind men are, the more kind God is--if, the more kindly he speaks to us by his word and Spirit, the more kindly he acts for us in his providence. The prophet must say so to the mountains of Israel, which were now desolate and despised, that God is for them and will burn to them, Ezekiel 36:9. As the curse of God reaches the ground for man's sake, so does the blessing. Now that which is promised is, 1. That their rightful owners should return to the possession of them: My people Israel are at hand to come, Ezekiel 36:8. Though they are at a great distance from their own country, though they are dispersed in many countries, and though they are detained by the power of their enemies, yet they shall come again to their own border, Jeremiah 31:17. The time is at hand for their return. Though there were above forty years of the

seventy (perhaps fifty) yet remaining, it is spoken of as near, because it is sure, and there were some among them that should live to see it. A thousand years are with God but as one day. The mountains of Israel are now desolate but God will cause men to walk upon them again, even his people Israel, not as travellers passing over them, but as inhabitants--not tenants, but freeholders: They shall possess thee, not for term of life, but for themselves and their heirs thou shalt be their inheritance. It was a type of the heavenly Canaan, to which all God's children are heirs, every Israelite indeed, and into which they shall shortly be all brought together, out of the countries where they are now scattered. 2. That they should afford a plentiful comfortable maintenance for their owners at their return. When the land had enjoyed her sabbaths for so many years, it should be so much the more fruitful afterwards, as we should be after rest, especially a sabbath rest: You shall be tilled and sown (Ezekiel 36:9) and shall yield your fruit to my people Israel, Ezekiel 36:8. Note, It is a blessing to the earth to be made serviceable to men, especially to good men, that will serve God with cheerfulness in the use of those good things which the earth serves up to them. 3. That the people of Israel should have not only a comfortable sustenance, but a comfortable settlement, in their own land: The cities shall be inhabited the wastes shall be builded, Ezekiel 36:10. And I will settle you after your old estates, Ezekiel 36:11. Their own sin had unsettled them, but now God's favour shall resettle them. When the prodigal son has become a penitent he is settled again in his father's house, according to his former estate. Bring hither the first robe, and put it on him. Nay, I will do better unto you now than at your beginnings. There is more joy for the sheep that is brought back than there would have been if it had never gone astray. And God sometimes multiplies his people's comforts in proportion to the time that he has afflicted them. Thus God blessed the latter end of Job more than his beginning, and doubled to him all he had. 4. That the people, after their return, should be fruitful, and multiply, and replenish the land, so that it should not only be inhabited again, but as thickly inhabited, and as well peopled, as ever. God will bring back to it all the house of Israel, even all of it (observe what an emphasis is laid upon that, Ezekiel 36:10), all whose spirits God stirred up to return and those only were reckoned of the house of Israel, the rest had cut themselves off from it or, though but few, in comparison, returned at first, yet afterwards, at divers times, they all returned and then (says God) I will multiply these men (Ezekiel 36:10), multiply man and beast and they shall increase, Ezekiel 36:11. Note, God's kingdom in the world is a growing kingdom

and his church, though for a time it may be diminished, shall recover itself and be again replenished. 5. That the reproach long since cast up on the land of Israel by the evil spies, and of late revived, that it was a land that ate up the inhabitants of it by famine, sickness, and the sword, should be quite rolled away, and there should never be any more occasion for it. Canaan had got into a bad name. It had of old spued out the inhabitants (Leviticus 18:28), the natives, the aborigines, which was turned to its reproach by those that should have put another construction upon it, Numbers 13:32. It had of late devoured the Israelites, and spued them out too so that it was commonly said of it, It is a land which, instead of supporting its nations or tribes that inhabit it, bereaves them, overthrows them, and causes them to fall it is a tenement which breaks all the tenants that come upon it. This character it had got among the neighbours but God now promises that it shall be so no more: Thou shalt no more bereave them of men (Ezekiel 36:12), shalt devour men no more, Ezekiel 36:14. But the inhabitants shall live to a good old age, and not have the number of their months cut off in the midst. Compare this with that promise, Zechariah 8:4. Note, God will take away the reproach of his people by taking away that which was the occasion of it. When the nation is made to flourish in peace, plenty, and power, then they hear no more the shame of the heathen (Ezekiel 36:15), especially when it is reformed when sin, which is the reproach of any people, particularly of God's professing people, is taken away, then they hear no more the reproach of the people. Note, When God returns in mercy to a people that return to him in duty, all their grievances will be soon redressed and their honour retrieved.Verses 16-24God's Compassion for Israel. B. C. 587.

16 Moreover the word of the LORD came unto me, saying, 17 Son of man, when the house of Israel dwelt in their own land, they defiled it by their own way and by their doings: their way was before me as the uncleanness of a removed woman. 18 Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols wherewith they had polluted it: 19 And I scattered them among the heathen, and they were dispersed through the countries: according to their way and according to their doings I judged them. 20 And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These are the people of the LORD, and are gone forth

out of his land. 21 But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went. 22 Therefore say unto the house of Israel, Thus saith the Lord GOD I do not this for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went. 23 And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them and the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. 24 For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. When God promised the poor captives a glorious return, in due time, to their own land, it was a great discouragement to their hopes that they were unworthy, utterly unworthy, of such a favour therefore, to remove that discouragement, God here shows them that he would do it for them purely for his own name's sake, that he might be glorified in them and by them, that he might manifest and magnify his mercy and goodness, that attribute which of all others is most his glory. And, the restoration of that people being typical of our redemption by Christ, this is intended further to show that the ultimate end aimed at in our salvation, to which all the steps of it were made subservient, was the glory of God. To this end Christ directed all he did in that short prayer, Father, glorify thy name and God declared it was his end in all he did in the immediate answer given to that prayer, by a voice from heaven: I have glorified it, and I will glorify it yet again, John 12:28. Now observe here,I. How God's name had suffered both by the sins and by the miseries of Israel and this was more to be regretted than all their sorrow, which they had brought upon themselves for the honour of God lies nearer the hearts of good men than any interests of their own. 1. God's glory had been injured by the sin of Israel when they were in their own land, Ezekiel 36:17. It was a good land, a holy land, a land that had the eye of God upon it. But they defiled it by their own way, their wicked way that is our own way, the way of our own choice and we ourselves must bear the blame and shame of it. The sin of a people defiles their land, renders it abominable to God and uncomfortable to themselves so that they cannot have any holy communion with him nor with one another. What was unclean might not be made use of. By the abuse of the gifts of God's bounty to us we forfeit the use of them and, the mind and conscience being defiled with guilt, no comfort is allowed us, nothing is pure to us. Their way in the eye of God

was like the pollution of a woman during the days of her separation, which shut her out from the sanctuary and made very things she touched ceremonially unclean, Leviticus 15:19. Sin is that abominable thing which the Lord hates, and which he cannot endure to look upon. They shed blood and worshipped idols (Ezekiel 36:18) and with those sins defiled the land. For this God poured out his fury upon them, scattered them among the heathen. Their own land was sick of them, and they were sent into other lands. Herein God was righteous, and was justified in what he did none could say that he did them any wrong, nay, he did justice to his own honour, for he judged them according to their way and according to their doings, Ezekiel 36:19. And yet, the matter being not rightly understood, he was not glorified in it for the enemies did say, as Moses pleaded the Egyptians would say if he had destroyed them in the wilderness, that for mischief he brought them forth. Their neighbours considered them rather as a holy people than as a sinful people, and therefore took occasion from the calamities they were in, instead of glorifying God, as they might justly have done, to reproach him and put contempt upon him and God's name was continually every day blasphemed by their oppressors, Isaiah 52:5. 2. When they entered into the land of the heathen God had no glory by them there but, on the contrary, his holy name was profaned, Ezekiel 36:20. (1.) It was profaned by the sins of Israel they were no credit to their profession wherever they went, but, on the contrary, a reproach to it. The name of God and his holy religion was blasphemed through them, Romans 2:24. When those that pretended to be in relation to God, in covenant and communion with him, were found corrupt in their morals, slaves to their appetites and passions, dishonest in their dealings, and false to their words and the trust reposed in them, the enemies of the Lord had thereby great occasion given them to blaspheme, especially when they quarrelled with their God for correcting them, than which nothing could be more scandalous. (2.) It was profaned by the sufferings of Israel for from them the enemies of God took occasion to reproach God, as unable to protect his own worshippers and to make good his own grants. They said, in scorn, "These are the people of the land, these wicked people (you see he could not keep them in their obedience to his precepts), these miserable people--you see he could not keep them in the enjoyment of his favours. These are the people that came out of Jehovah's land, they are the very scum of the nations. Are these those that had statues so righteous whose lives are so unrighteous? Is this the nation that is so much celebrated for a wise and understanding people, and that is said to have

God so nigh unto them? Do these belong to that brave, that holy nation, who appear here so vile, so abject?" Thus God sold his people and did not increase his wealth by their price, Psalm 44:12. The reproach they were under reflected upon him.II. Let us now see how God would retrieve his honour, secure it, and advance it, by working a great reformation upon them and then working a great salvation for them. He would have scattered them among the heathen, were it not that he feared the wrath of the enemy, Deuteronomy 32:26,27. But, though they were unworthy of his compassion, yet he had pity for his own holy name, and a thousand pities it was that that should be trampled upon and abused. He looked with compassion on his own honour, which lay bleeding among the heathen, on that jewel which was trodden into the dirt, which the house of Israel, even in the land of their captivity, had profaned, Ezekiel 36:21. In pity to that God brought them out from the heathen, because their sins were more scandalous there than they had been in their own land. "Therefore I will gather you out of all countries and bring you into your own land, Ezekiel 36:24. Not for your sake, because you are worthy of such a favour, for you are most unworthy, but for my holy name's sake (Ezekiel 36:22), that I may sanctify my great name," Ezekiel 36:23. Observe, by the way, God's holy name is his great name. His holiness is his greatness so he reckons it himself. Nor does any thing make a man truly great but being truly good, and partaking of God's holiness. God will magnify his name as a holy name, for he will sanctify it: I will sanctify my name which you have profaned. When God performs that which he has sworn by his holiness, then he sanctifies his name. The effect of this shall be very happy: The heathen shall know that I am the Lord when I shall be sanctified in you before their eyes and yours. When God proves his own holy name, and his saints praise it, then he is sanctified in them, and this contributes to the propagating of the knowledge of him. Observe, 1. God's reasons of mercy are all fetched from within himself he will bring his people out of Babylon, not for their sakes, but for his own name's sake, because he will be glorified. 2. God's goodness takes occasion from man's badness to appear so much the more illustrious therefore he will sanctify his name by the pardon of sin, because it has been profaned by the commission of sin.Verses 25-38The Promise of a New Heart The Promise of Sanctifying Grace B. C.

Promised Blessings Must Be Prayed for. 587.

25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. 26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. 27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. 28 And ye shall dwell in the land that I gave to your fathers and ye shall be my people, and I will be your God. 29 I will also save you from all your uncleannesses: and I will call for the corn, and will increase it, and lay no famine upon you. 30 And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen. 31 Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations. 32 Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel. 33 Thus saith the Lord GOD In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded. 34 And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. 35 And they shall say, This land that was desolate is become like the garden of Eden and the waste and desolate and ruined cities are become fenced, and are inhabited. 36 Then the heathen that are left round about you shall know that I the LORD build the ruined places, and plant that that was desolate: I the LORD have spoken it, and I will do it. 37 Thus saith the Lord GOD I will yet for this be enquired of by the house of Israel, to do it for them I will increase them with men like a flock. 38 As the holy flock, as the flock of Jerusalem in her solemn feasts so shall the waste cities be filled with flocks of men: and they shall know that I am the LORD. The people of God might be discouraged in their hopes of a restoration by the sense not only of their unworthiness of such a favour (which was answered, in the Ezekiel 36:1-24, with this, that God, in doing it, would have an eye to his own glory, not to their worthiness), but of their unfitness for such a favour, being still corrupt and sinful and that is answered in these verses, with a promise that God would by his grace prepare and qualify them for the mercy and then bestow it on them. And this was in part fulfilled in that wonderful effect which the captivity in

Babylon had upon the Jews there, that it effectually cured them of their inclination to idolatry. But it is further intended as a draught of the covenant of grace, and a specimen of those spiritual blessings with which we are blessed in heavenly things by that covenant. As (Ezekiel 34:1-31) after a promise of their return the prophecy insensibly slid into a promise of the coming of Christ, the great Shepherd, so here it insensibly slides into a promise of the Spirit, and his gracious influences and operations, which we have as much need of for our sanctification as we have of Christ's merit for our justification.I. God here promises that he will work a good work in them, to qualify them for the good work he intended to bring about for them, Ezekiel 36:25-27. We had promises to the same purport, Ezekiel 11:18-20. 1. That God would cleanse them from the pollutions of sin (Ezekiel 36:25): I will sprinkle clean water upon you, which signifies both the book of Christ sprinkled upon the conscience to purify that and to take away the sense of guilt (as those that were sprinkled with the water of purification were thereby discharged from their ceremonial uncleanness) and the grace of the Spirit sprinkled on the whole soul to purify it from all corrupt inclinations and dispositions, as Naaman was cleansed from his leprosy by dipping in Jordan. Christ was himself clean, else his blood could not have been cleansing to us and it is a Holy Spirit that makes us holy: From all your filthiness and from all your idols will I cleanse you. And (Ezekiel 36:29) I will save you from all your uncleannesses. Sin is defiling, idolatry particularly is so it renders sinners odious to God and burdensome to themselves. When guilt is pardoned, and the corrupt nature sanctified, then we are cleansed from our filthiness, and there is no other way of being saved from it. This God promises his people here, in order to his being sanctified in them, Ezekiel 36:23. We cannot sanctify God's name unless he sanctify our hearts, nor live to his glory, but by his grace. 2. That God would give them a new heart, a disposition of mind excellent in itself and vastly different from what it was before. God will work an inward change in order to a universal change. Note, All that have an interest in the new covenant, and a title to the new Jerusalem, have a new heart and a new spirit, and these are necessary in order to their walking in newness of life. This is that divine nature which believers are by the promises made partakers of. 3. That, instead of a heart of stone, insensible and inflexible, unapt to receive any divine impressions and to return any devout affections, God would give a heart of flesh, a soft and tender heart, that has spiritual senses exercised, conscious to itself of spiritual pains and pleasures, and complying in every thing with the will of God. Note,

Renewing grace works as great a change in the soul as the turning of a dead stone into living flesh. 4. That since, besides our inclination to sin, we complain of an inability to do our duty, God will cause them to walk in his statutes, will not only show them the way of his statutes before them, but incline them to walk in it, and thoroughly furnish them with wisdom and will, and active powers, for every good work. In order to this he will put his Spirit within them, as a teacher, guide, and sanctifier. Note, God does not force men to walk in his statutes by external violence, but causes them to walk in his statutes by an internal principle. And observe what use we ought to make of this gracious power and principle promised us, and put within us: You shall keep my judgments. If God will do his part according to the promise, we must do ours according to the precept. Note, The promise of God's grace to enable us for our duty should engage and quicken our constant care and endeavour to do our duty. God's promises must drive us to his precepts as our rule, and then his precepts must send us back to his promises for strength, for without his grace we can do nothing.II. God here promises that he will take them into covenant with himself. The sum of the covenant of grace we have, Ezekiel 36:28. You shall be my people, and I will be your God. It is not, "If you will be my people, I will be your God" (though it is very true that we cannot expect to have God to be to us a God unless we be to him a people), but he has chosen us, and loved us, first, not we him therefore the condition is of grace, is by promise, as well as the reward not of merit, not of works: "You shall be my people I will make you so I will give you the nature and spirit of my people, and then I will be your God." And this is the foundation and top-stone of a believer's happiness it is heaven itself, Revelation 21:3,7.III. He promises that he will bring about all that good for them which the exigence of their case calls for. When they are thus prepared for mercy, 1. Then they shall return to their possessions and be settled again in them (Ezekiel 36:28): You shall dwell in the land that I gave to your fathers. God will, in bringing them back to it, have an eye not to any merit of theirs, but to the promise made to the fathers for therefore he gave it to them at first, Deuteronomy 7:7,8. Therefore he is gracious, because he has said that he will be so. This shall follow upon the blessed reformation God would work among them (Ezekiel 36:33): "In the day that I shall have cleansed you from all your iniquities, and so shall have made you meet for the inheritance, I will cause you to dwell in the cities, and so put you in possession of the inheritance." This is God's method of mercy indeed, first to part men from their sins, and then to restore them to their comforts. 2. Then they

shall enjoy a plenty of all good things. When they are saved from their uncleanness, from their sins which kept good things from them, then I will call for the corn and will increase it, Ezekiel 36:29. Plenty comes at God's call, and the plenty he calls for shall be still growing and when he speaks the word the fruit both of the tree and of the field shall multiply. As the inhabitants multiply the productions shall multiply for their maintenance for he that sends mouths will send meat. Famine was one of the judgments which they had laboured under, and it had been as much as any a reproach to them, that they should be starved in a land so famed for fruitfulness. But now I will lay no famine upon you and none are under that rod without having it laid on by him. Then they shall receive no more reproach of famine, shall never be again upbraided with that, nor shall it ever be said that God is a Master that keeps his servants to short allowance. Nay, they shall not only be cleared from the reproach of famine, but they shall have the credit of abundance. The land that had long lain desolate in the sight of all that passed by, that looked upon it, some with contempt and some with compassion, shall again be tilled (Ezekiel 36:34), and, having long lain fallow, it will now be the more fruitful. Observe, God will call for the corn and yet they must till the ground for it. Note, Even promised mercies must be laboured for for the promise is not to supersede, but to quicken and encourage our industry and endeavour. And such a blessing will God command on the hand of the diligent that all who pass by shall take notice of it, with wonder, Ezekiel 36:35. They shall say, "See what a blessed change here is, how this land that was desolate has become like the garden of Eden, the desert turned again into a paradise," Note, God has honours in reserve for his people to be crowned with sufficient to counterbalance the contempt they are now loaded with, and in them he will be honoured. This wonderful increase both of the people of the land and of its products is compared (Ezekiel 36:38) to the large flocks of cattle that are brought to Jerusalem, to be sacrificed at one of the solemn feasts. Even the cities that now lie waste shall be filled with flocks of men, not like the flocks with which the pastures are covered over (Psalm 65:13), but like the holy flock which is brought to the courts of the Lord's house. Note, Then the increase of the numbers of a people is honourable and comfortable indeed when they are all dedicated to God as a holy flock, to be presented to him for living sacrifices. Crowds are a lovely sight in God's temple.IV. He shows what shall be the happy effects of this blessed change. 1. It shall have a happy effect upon the people of God themselves, for it shall bring them to

an ingenuous repentance for their sins (Ezekiel 36:31): Then shall you remember your own evil ways and shall loathe yourselves. See here what sin is it is an abomination, a loathsome thing, that abominable thing which the Lord hates. See what is the first step towards repentance it is remembering our own evil ways, reflecting seriously upon the sins we have committed and being particular in recapitulating them. We must remember against ourselves not only our gross enormities, our own evil ways, but our defects and infirmities, our doings that were not good, not so good as they should have been not only our direct violations of the law, but our coming short of it. See what is evermore a companion of true repentance, and that is self-loathing, a holy shame and confusion of face: "You shall loathe yourselves in your own sight, seeing how loathsome you have made yourselves in the sight of God." Self-love is at the bottom of sin, which we cannot but blush to see the absurdity of but our quarrelling with ourselves is in order to our being, upon good grounds, reconciled to ourselves. And, lastly, see what is the most powerful inducement to an evangelical repentance, and that is a sense of the mercy of God when God settles them in the midst of plenty, then they shall loathe themselves for their iniquities. Note, The goodness of God should overcome our badness and lead us to repentance. The more we see of God's readiness to receive us into favour upon our repentance the more reason we shall see to be ashamed of ourselves that we could ever sin against so much love. That heart is hard indeed that will not be thus melted. 2. It shall have a happy effect upon their neighbours, for it shall bring them to a more clear knowledge of God (Ezekiel 36:36): "Then the heathen that are left round about you, that spoke ignorantly of God (for so all those do that speak ill of him) when they saw the land of Israel desolate, shall begin to know better, and to speak more intelligently of God, being convinced that he is able to rebuild the most desolate cities and to replant the most desolate countries, and that, though the course of his favours to his people may be obstructed for a time, they shall not be cut off for ever." They shall be made to know the truth of divine revelation by the exact agreement which they shall discern between God's word which he has spoken to Israel and his works which he has done for them: I the Lord have spoken it, and I will do it. With us saying and doing are two things, but they are not so with God.V. He proposes these things to them, not as the recompence of their merits, but as the return of their prayers.

1. Let them not think that they have deserved it: Not for your sakes do I this, be it known to you (Ezekiel 36:22,32) no, be you ashamed and confounded for your own ways. God is doing this, all this which he has promised it is as sure to be done as if it were done already, and present events have a tendency towards it. But then, (1.) They must renounce the merit of their own good works, and be brought to acknowledge that it is not for their sakes that it is done so, when God brought Israel into Canaan the first time, an express caveat was entered against this thought. Deuteronomy 9:4-6, It is not for thy righteousness. It is not for the sake of any of their good qualities or good deeds, not because God had any need of them, or expected any benefit by them. No, in showing mercy he acts by prerogative, not for our deserts, but for his own honour. See how emphatically this is expressed: Be it known to you, it is not for your sakes, which intimates that we are apt to entertain a high conceit of our own merits and are with difficulty persuaded to disclaim a confidence in them. But, one way or other, God will make all his favourites to know and own that it is his grace, and not their goodness, his mercy, and not their merit, that made them so and that therefore not unto them, not unto them, but unto him, is all the glory due. (2.) They must repent of the sin of their own evil ways. They must own that the mercies they receive from God are not only not merited, but that they are a thousand times forfeited and therefore they must be so far from boasting of their good works that they must be ashamed and confounded for their evil ways, and then they are best prepared for mercy.2. Yet let them know that they must desire and expect it (Ezekiel 36:37): I will yet for this be enquired of by the house of Israel. God has spoken, and he will do it, and he will be sought unto for it. He requires that his people should seek unto him, and he will incline their hearts to do it, when he is coming towards them in ways of mercy. (1.) They must pray for it, for by prayer God is sought unto, and enquired after. What is the matter of God's promises must be the matter of our prayers. By asking for the mercy promised we must give glory to the donor, express a value for the gift, own our dependence, and put honour upon prayer which God has put honour upon. Christ himself must ask, and then God will give him the heathen for his inheritance, must pray the Father, and then he will send the Comforter much more must we ask that we may receive. (2.) They must consult the oracles of God, and thus also God is sought unto and enquired after. The mercy must be, not an act of providence only, but a child of promise and therefore the promise must be looked at, and prayer made for it with an eye of

faith fastened upon the promise, which must be both the guide and the ground of our expectations. Both these ways we find God enquired of by Daniel, in the name of the house of Israel, when he was about to do those great things for them he consulted the oracles of God, for he understood by books, the book of the prophet Jeremiah, both what was to be expected and when and then he set his face to seek God by prayer, Daniel 9:2,3. Note, Our communion with God must be kept up by the word and prayer in all the operations of his providence concerning us and in both he must be enquired of.

37 Chapter 37

IntroductionThe threatenings of the destruction of Judah and Jerusalem for their sins, which we had in the former part of this book, were not so terrible, but the promises of their restoration and deliverance for the glory of God, which we have here in the latter part of the book, are as comfortable and as those were illustrated with many visions and similitudes, for the awakening of a holy fear, so are these, for the encouraging of a humble faith. God had assured them, in the foregoing chapter, that he would gather the house of Israel, even all of it, and would bring them out of their captivity, and return them to their own land but there were two things that rendered this very unlikely:-- I. That they were so dispersed among their enemies, so destitute of all helps and advantages which might favour or further their return, and so dispirited likewise in their own minds upon all these accounts they are here, in vision, compared to a valley full of the dry bones of dead men, which should be brought together and raised to life. The vision of this we have (Ezekiel 37:1-10) and the explication of it, with its application to the present case, Ezekiel 37:11-14. II. That they were so divided among themselves, too much of the old enmity between Judah and Ephraim remaining even in their captivity. But, as to this, by a sign of two sticks made one in the hand of the prophet is foreshown the happy coalition that should be, at their return, between the two nations of Israel and Judah, Ezekiel 37:15-22. In this there was a type of the uniting of Jews and Gentiles, Jews and Samaritans, in Christ and his church. And so the prophet slides into a prediction of the kingdom of Christ, which should be set up in the world with God's tabernacle in it, and of the glories and graces of that kingdom, Ezekiel 37:23-28.Verses 1-14

The Vision of the Dry Bones. B. C. 586.

1 The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones, 2 And caused me to pass by them round about: and, behold, there were very many in the open valley and, lo, they were very dry. 3 And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest. 4 Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD. 5 Thus saith the Lord GOD unto these bones Behold, I will cause breath to enter into you, and ye shall live: 6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live and ye shall know that I am the LORD. 7 So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. 8 And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. 9 Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD Come from the four winds, O breath, and breathe upon these slain, that they may live. 10 So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. 11 Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. 12 Therefore prophesy and say unto them, Thus saith the Lord GOD Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. 13 And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, 14 And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD. Here is, I. The vision of a resurrection from death to life, and it is a glorious resurrection. This is a thing so utterly unknown to nature, and so contrary to its principles (a privatione ad habitum non datur regressus--from privation to possession there is no return), that we could have no thought of it but by the word of the Lord and that it is certain by that word that there shall be a general resurrection of the dead some have urged from this vision, "For" (say they)

"otherwise it would not properly be made a sign for the confirming of their faith in the promise of their deliverance out of Babylon, as the coming of the Messiah is mentioned for the confirming of their faith touching a former deliverance," Isaiah 7:14. But,1. Whether it be a confirmation or no, it is without doubt a most lively representation of a threefold resurrection, besides that which it is primarily intended to be the sign of. (1.) The resurrection of souls from the death of sin to the life or righteousness, to a holy, heavenly, spiritual, and divine life, by the power of divine grace going along with the word of Christ, John 5:24,25. (2.) The resurrection of the gospel church, or any part of it, from an afflicted persecuted state, especially under the yoke of the New-Testament Babylon, to liberty and peace. (3.) The resurrection of the body at the great day, especially the bodies of believers that shall rise to life eternal.2. Let us observe the particulars of this vision.(1.) The deplorable condition of these dead bones. The prophet was made, [1.] to take an exact view of them. By a prophetic impulse and a divine power he was, in vision, carried out and set in the midst of a valley, probably that plain spoken of Ezekiel 3:22, where God then talked with him and it was full of bones, of dead men's bones, not piled up on a heap, as in a charnel-house, but scattered upon the face of the ground, as if some bloody battle had been fought here, and the slain left unburied till all the flesh was devoured or putrefied, and nothing left but the bones, and those disjointed from one another and dispersed. He passed by them round about, and he observed not only that they were very many (for there are multitudes gone to the congregation of the dead), but that, lo, they were very dry, having been long exposed to the sun and wind. The bones that have been moistened with marrow (Job 21:24), when they have been any while dead, lose all their moisture, and are dry as dust. The body is now fenced with bones (Job 10:11), but then they will themselves be defenceless. The Jews in Babylon were like those dead and dry bones, unlikely ever to come together, to be so much as a skeleton, less likely to be formed into a body, and least of all to be a living body. However, they lay unburied in the open valley, which encouraged the hopes of their resurrection, as of the two witnesses, Revelation 11:8,9. The bones of Gog and Magog shall be buried (Ezekiel 39:12,15), for their destruction is final but the bones of Israel are in the open valley, under the eye of Heaven, for there is hope in their end. [2.] He was made to own their case deplorable, and not to be helped by any power less than that of God himself (Ezekiel 37:3): "Son

of man, can these bones live? Is it a thing likely? Cast thou devise how it should be done? Can thy philosophy reach to put life into dry bones, or thy politics to restore a captive nation?" "No," says the prophet, "I know not how it should be done, but thou knowest." He does not say, "They cannot live," lest he should seem to limit the Holy One of Israel but, "Lord, thou knowest whether they can and whether they shall if thou dost not put life into them, it is certain that they cannot life." Note, God is perfectly acquainted with his own power and his own purposes, and will have us to refer all to them, and to see and own that his wondrous works are such as could not be effected by any counsel or power but his own.(2.) The means used for the bringing of these dispersed bones together and these dead and dry bones to life. It must be done by prophecy. Ezekiel is ordered to prophesy upon these bones (Ezekiel 37:4,9), to prophesy to the wind. So he prophesied as he was commanded, Ezekiel 37:7,10. [1.] He must preach, and he did so and the dead bones lived by a power that went along with the word of God which he preached. [2.] He must pray, and he did so and the dead bones were made to live in answer to prayer for a spirit of life entered into them. See the efficacy of the word and prayer, and the necessity of both, for the raising of dead souls. God bids his ministers prophesy upon the dry bones. Say unto them, Live yea, say unto them, Live and they do as they are commanded, calling to them again and again, O you dry bones! hear the word of the Lord. But we call in vain, still they are dead, still they are very dry we must therefore be earnest with God in prayer for the working of the Spirit with the word: Come, O breath! and breathe upon them. God's grace can save souls without our preaching, but our preaching cannot save them without God's grace, and that grace must be sought by prayer. Note, Ministers must faithfully and diligently use the means of grace, even with those that there seems little probability of gaining upon. To prophesy upon dry bones seems as great a penance as to water a dry stick and yet, whether they will hear or forbear, we must discharge our trust, must prophesy as we are commanded, in the name of him who raises the dead and is the fountain of life.(3.) The wonderful effect of these means. Those that do as they are commanded, as they are commissioned, in the face of the greatest discouragements, need not doubt of success, for God will own and enrich his own appointments. [1.] Ezekiel looked down and prophesied upon the bones in the valley, and they became human bodies. First, That which he had to say to them was that God would infallibly raise them to life: Thus saith the Lord God unto these bones, You shall

live, Ezekiel 37:5,6. And he that speaks the word will thereby do the work he that says, They shall live, will make them alive: He will clothe them with skin and flesh (Ezekiel 37:6), as he did at first, Job 10:11. He that made us so fearfully and wonderfully, and curiously wrought us, can in like manner new-make us, for his arm is not shortened. Secondly, That which was immediately done for them was that they were moulded anew into shape. We may well suppose it was with great liveliness and vigour that the prophet prophesied, especially when he found what he said begin to take effect. Note, The opening, sealing, and applying of the promises, are the ordinary means of our participation of a new and divine nature. As Ezekiel prophesied in this vision there was a noise, a word of command, from heaven, seconding what he said or it signified the motion of the angels that were to be employed as the ministers of the divine Providence in the deliverance of the Jews, and we read of the noise of their wings (Ezekiel 1:24) and the sound of their going, 2 Samuel 5:24. And, behold, a shaking, or commotion, among the bones. Even dead and dry bones begin to move when they are called to hear the word of the Lord. This was fulfilled when, upon Cyrus's proclamation of liberty, those whose spirits God had stirred up began to think of making use of that liberty, and getting ready to be gone. When there was a noise, behold, a shaking when David heard the sound of the going on the tops of the mulberry-trees then he bestirred himself then there was a shaking. When Paul heard the voice saying, Why persecutest thou me? behold, a shaking of the dry bones he trembled and was astonished. But this was not all: The bones came together bone to his bone, under a divine direction and, though there is in man a multitude of bones, yet of all the bones of those numerous slain not one was missing, not one missed its way, not one missed its place, but, as it were by instinct, each knew and found its fellow. The dispersed bones came together and the displaced bones were knit together, the divine power supplying that to these dry bones which in a living body every joint supplies. Thus shall it be in the resurrection of the dead the scattered atoms shall be ranged and marshalled in their proper place and order, and every bone come to his bone, by the same wisdom and power by which the bones were first formed in the womb of her that is with child. Thus it was in the return of the Jews those that were scattered in several parts of the province of Babylon came to their respective families, and all as it were by consent to the general rendezvous, in order to their return. By degrees sinews and flesh came upon these bones, and the skin covered them, Ezekiel 37:8. This was fulfilled when the captives got their effects about them, and the men of their

place helped them with silver, and gold, and whatever they needed for their remove, Ezra 1:4. But still there was no breath in them they wanted spirit and courage for such a difficult and hazardous enterprise as this was of returning to their own land. [2.] Ezekiel then looked up and prophesied to the wind, or breath, or spirit, and said, Come, O breath! and breathe upon these slain. As good have been still dry bones as dead bodies: but as for God his work is perfect he is not the God of the dead, but of the living therefore breathe upon them that they may live. In answer to this request, the breath immediately came into them, Ezekiel 37:10. Note, the spirit of life is from God he at first in the creation breathed into man the breath of life, and so he will at last in the resurrection. The dispirited despairing captives were wonderfully animated with resolution to break through all the discouragements that lay in the way of their return and applied themselves to it with all imaginable vigour. And then they stood upon their feet, an exceedingly great army not only living men, but effective men, fit for service in the wars and formidable to all that gave them any opposition. Note, With God nothing is impossible. He can out of stones raise up children unto Abraham and out of dead and dry bones levy an exceedingly great army to fight his battles and plead his cause.II. The application of this vision to the present calamitous condition of the Jews in captivity: These bones are the whole house of Israel, both the ten tribes and the two. See in this what they are and what they shall be.1. The depth of despair to which they are now reduced, Ezekiel 37:11. They all give up themselves for lost and gone they say, "Our bones are dried, our strength is exhausted, our spirits are gone, our hope is all lost every thing we looked for succour and relief from fails us, and we are cut off for our parts. Let who will cherish some hope, we see no ground for any." Note, When troubles continue long, hopes have been often frustrated, and all creature-confidences fail, it is not strange if the spirits sink and nothing but an active faith in the power, promise, and providence of God will keep them from quite dying away. 2. The height of prosperity to which, notwithstanding this, they shall be advanced: "therefore, because things have come thus to the last extremity, prophesy to them, and tell them, now is God's time to appear for them. Jehovah-jireh--in the mount of the Lord it shall be seen, Ezekiel 37:12-14. Tell them," (1.) "That they shall be brought out of the land of their enemies, where they are as it were buried alive: I will open your graves." Those shall be restored, not only whose bones are scattered at the grave's mouth (Psalm 141:7), but who are buried in the grave

though the power of the enemy is like the bars of the pit, which one would think it impossible to break through, strong as death and cruel as the grave, yet it shall be conquered. God can bring his people up from the depths of the earth, Psalm 71:20. (2.) "That they shall be brought into their own land, where they shall live in prosperity: I will bring you into the land of Israel (Ezekiel 37:12) and place you there (Ezekiel 37:14), and will put my spirit in you and then you shall live." Note, Then God puts spirit in us to good purpose, and so that we shall indeed live, when he puts his Spirit in us. And (lastly) in all this God will be glorified: You shall know that I am the Lord (Ezekiel 37:13), and that I have spoken it and performed it, Ezekiel 37:14. Note, God's quickening the dead redounds more than any thing to his honour, and to the honour of his word, which he has magnified above all his name, and will magnify more and more by the punctual accomplishment of every tittle of it.Verses 15-28Cheering Promises. B. C. 586.

15 The word of the LORD came again unto me, saying, 16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: 17 And join them one to another into one stick and they shall become one in thine hand. 18 And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? 19 Say unto them, Thus saith the Lord GOD Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. 20 And the sticks whereon thou writest shall be in thine hand before their eyes. 21 And say unto them, Thus saith the Lord GOD Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: 22 And I will make them one nation in the land upon the mountains of Israel and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: 23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse

them: so shall they be my people, and I will be their God. 24 And David my servant shall be king over them and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. 25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. 26 Moreover I will make a covenant of peace with them it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28 And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Here are more exceedingly great and precious promises made of the happy state of the Jews after their return to their own land but they have a further reference to the kingdom of the Messiah and the glories of gospel-times.I. It is here promised that Ephraim and Judah shall be happily united in brotherly love and mutual serviceableness so that whereas, ever since the desertion of the ten tribes from the house of David under Jeroboam, there had been continual feuds and animosities between the two kingdoms of Israel and Judah, and it is to be feared there had been some clashings between them even in the land of their captivity (Ephraim upon all occasions envying Judah and Judah vexing Ephraim), now it should be no longer, but there should be a coalition between them, and, notwithstanding the old differences that had been between them, they should agree to love one another and to do one another all good offices. This is here illustrated by a sign. The prophet was to take two sticks, and write upon one, For Judah (including Benjamin, those of the children of Israel that were his companions), upon the other, For Joseph, including the rest of the tribes, Ezekiel 37:16. These two sticks must be so framed as to fall into one in his hand, Ezekiel 37:17. The people took notice of this, and desired him to tell them the meaning of it, for they knew he did not play with sticks for his diversion, as children do. Those that would know the meaning should ask the meaning of the word of God which they read and hear, and of the instituted signs by which spiritual and divine things are represented to us the ministers' lips should keep the knowledge hereof and the people should ask it at their mouth, Malachi 2:7. It is a necessary question for grown people, as well as children, to ask, What mean you by this service, by this sign? Exodus 12:26. The meaning was that Judah and Israel

should become one in the hand of God, Ezekiel 37:19. 1. They shall be one, one nation, Ezekiel 37:22. They shall have no separate interests, and, consequently, no divided affections. There shall be no mutual jealousies and animosities, no remembrance, no remains, of their former discord. But there shall be a perfect harmony between them, a good understanding one of another, a good disposition one to another, and a readiness to all good offices and services for one another's credit and comfort. They had been two sticks crossing and thwarting one another, nay, beating and bruising one another but now they shall become one, supporting and strengthening one another. Vix unita fortior--Force added to force is proportionally more efficient. Behold, how good and how pleasant a thing it is to see Judah and Israel, that had long been at variance, now dwelling together in unity. Then they shall become acceptable to their God, amiable to their friends, and formidable to their enemies, Isaiah 11:13,14. 2. They shall be one in God's hand by his power they shall be united, and, being by his hand brought together, his hand shall keep them together, so that they shall not fly off, to be separated again. They shall be one in his hand, for his glory shall be the centre of their unity and his grace the cement of it. In him, in a regard to him and in his service and worship, they shall unite, and so shall become one. Both sides shall agree to put themselves into his hand, and so they shall be one. Qui conveniunt in aliquo tertio inter se conveniunt--Those who agree in a third agree with each other. Note, Those are best united that are one in God's hand, whose union with each other results from their union with Christ and their communion with God through him, Ephesians 1:10. One in us, John 17:21. 3. They shall be one in their return out of captivity (Ezekiel 37:21): I will take them from among the heathen, and gather them on every side, and bring them together incorporated into one body to their own land. They shall be one in their separation from the heathen with whom they had mingled themselves: they shall both agree to part from them, and take their affections off from them, and no longer to comply with their usages, and then they will soon agree to join together in walking according to the rule of God's word. Their having been joint-sufferers will contribute to this blessed comprehension, when they begin to come to themselves and to consider things. Put many pieces of metal together into the furnace, and, when they are melted, they will run all together. It was time for them to strengthen one another when their oppressors were so busy to weaken and ruin them all. Likewise their being joint-sharers in the favour of God, and the great and common deliverance wrought out for them all, should help to unite them. God's loving them all was a

good reason why they should love one another. Times of common joy, as well as times of common suffering, should be healing loving times. 4. They shall all be the subjects of one king, and so they shall become one. The Jews, after their return, were under one government, and not divided as formerly. But this certainly looks further, to the kingdom of Christ he is that one King in allegiance to whom all God's spiritual Israel shall cheerfully unite, and under whose protection they shall all be gathered. All believers unite in one Lord, one faith, and one baptism. And the uniting of Jews and Gentiles in the gospel church, their becoming one fold under Christ the one great Shepherd, is doubtless the union that is chiefly looked at in this prophecy. By Christ and partition-wall between them was taken down, and the enmity slain, and of them twain was made one new man, Ephesians 2:14,15.II. It is here promised that the Jews shall by their captivity be cured of their inclination to idolatry this shall be the happy fruit of that affliction, even the taking away of their sin (Ezekiel 37:23): Neither shall they defile themselves any more with their idols, those detestable defiling things, no, nor with any of their former transgressions. Note, When one sin is sincerely parted with all sin is abandoned too, for he that hates sin, as sin, will hate all sin. And those that are cured of their spiritual idolatry, their inordinate affection to the world and the flesh, that no longer make a god of their money or their belly, have a happy blow given to the root of all their transgressions. Two ways God will take to cure them of their idolatry:-- 1. By bringing them out of the way of temptation to it: "I will save them out of all their dwelling-places wherein they have sinned, because there they met with the occasion of sin and allurements to it." Note, It is our wisdom to avoid the places where we have been overcome by temptations to sin, not to remain in them, or return to them, but to save ourselves out of them, as we would out of infected places see Zechariah 2:7; Revelation 18:4. And it is a great mercy when God, in his providence, saves us out of the dwelling-places where we have sinned, and keeps us from harm by keeping us out of harm's way, in answer to our prayer, Lead us not into temptation, but deliver us from evil. 2. By changing the disposition of their mind: "I will cleanse them (Ezekiel 37:28) that is, I will sanctify them, will work in them an aversion to the pollutions of sin and a complacency in the pleasures of holiness, and then you may be sure they will not defile themselves any more with their idols." Those whom God has cleansed he will keep clean.

III. It is here promised that they shall be the people of God, as their God, and the subjects and sheep of Christ their King and Shepherd. These promises we had before, and they are here repeated (Ezekiel 37:23,24) for the encouragement of the faith of Israel: They shall be my people, to serve me, and I will be their God, to save them and to make them happy. David, my servant, shall be king over them, to fight their battles, to protect them from injury, and to rule them, and overrule all things that concern them for their good. He shall be their shepherd, to guide them and provide for them. Christ is this David, Israel's King of old and those whom he subdues to himself, and makes willing in the day of his power, he makes to walk in his judgments and to keep his statutes.IV. It is here promised that they shall dwell comfortably, Ezekiel 37:25,26. They shall dwell in the land of Israel for where else should Israelites dwell? And many things will concur to make their dwelling agreeable. 1. They shall have it by covenant they shall come in again upon their old title, by virtue of the grant made unto Jacob, God's servant. As Christ was David, God's servant, so the church is Jacob, his servant too and the members of the church shall come in for a share, as born in God's house. He will make a covenant of peace with them (Ezekiel 37:26), and in pursuance of that covenant he will place them, and multiply them. Note, Temporal mercies are doubly sweet when they come from the promise of the covenant, and not merely from common providence. 2. They shall come to it by prescription: "It is the land wherein your fathers have dwelt, and for that reason you cannot but have a special kindness for it, which God will graciously gratify." It was the inheritance of their ancestors, and therefore shall be theirs. They are beloved for their fathers' sakes. 3. They shall have it entailed upon them and the heirs of their body, and shall have their families built up, so that it shall not be lost for want of heirs. They shall dwell therein all their time, and never be turned out of possession, and they shall leave it for an inheritance to their children and their children's children for ever, who shall enjoy it when they are gone, the prospect of which will be a satisfaction to them. 4. They shall live under a good government, which will contribute very much to the comfort of their lives: My servant David shall be their prince for ever. This can be no other than Christ, of whom it was said, when he was brought into the world, He shall reign over the house of Jacob for ever, Luke 1:33. Note, It is the unspeakable comfort of all Christ's faithful subjects that, as his kingdom is everlasting, so he is an everlasting King, he lives to reign for ever and, as sure and as long as he lives and reigns, they shall live and reign also. 5. The charter by which they hold all

their privileges is indefeasible. God's covenant with them shall be an everlasting covenant so the covenant of grace is, for it secures to us an everlasting happiness.V. It is here promised that God will dwell among them and this will make them dwell comfortably indeed: I will set my sanctuary in the midst of them for evermore my tabernacle also shall be with them, Ezekiel 37:26,27. 1. They shall have the tokens of God's special presence with them and his gracious residence among them. God will in very deed dwell with them upon the earth, for where his sanctuary is he is when they profaned his sanctuary he took it from them (Isaiah 64:11), but now that they are purified God will dwell with them again. 2. They shall have opportunity of conversing with God, of hearing from him, speaking to him, and so keeping up communion with him, which will be the comfort of their lives. 3. They shall have the means of grace. By the oracles of God in his tabernacle they shall be made wiser and better, and all their children shall be taught of the Lord. 4. Thus their covenant relation to God shall be improved and the bond of it strengthened: "I will be their God and they shall be my people, and they shall know it by having my sanctuary among them, and shall have the comfort of it."VI. Both God and Israel shall have the honour of this among the heathen, Ezekiel 37:26. "Now the heathen observe how Israel have profaned their own crown by their sins, and God has profaned it by his judgments but then, when Israel is reformed and God has returned in mercy to them, the very heathen shall be made to know that the Lord sanctifies Israel, has a title to them and an interest in them more than other people, because his sanctuary is, and shall be, in the midst of them." Note, God designs the sanctification of those among whom he sets up his sanctuary. And blessed and holy are those who, enjoying the privileges of the sanctuary, give such proofs and evidences of their sanctification that the heathen may know it is no less than the almighty grace of God that sanctifies them. Such have God's sanctuary in the midst of them, the kingdom of God within them, in the principles of the spiritual life, and shall have it so for evermore in the enjoyments of an eternal life.

38 Chapter 38

Introduction

This chapter, and that which follows it, are concerning Gog and Magog, a powerful enemy to the people of Israel, that should make a formidable descent upon them, and put them into a consternation, but their army should be routed and their design defeated and this prophecy, it is most probable, had its accomplishment some time after the return of the people of Israel out of their captivity, whether in the struggles they had with the kings of Syria, especially Antiochus Epiphanes, or perhaps in some other way not recorded, we cannot tell. If the sacred history of the Old Testament had reached as far as the prophecy, we should have been better able to understand these chapters, but, for want of that key, we are locked out of the meaning of them. God had by the prophet assured his people of happy times after their return to their own land but lest they should mistake the promises which related to the kingdom of the Messiah and the spiritual privileges of that the kingdom of the Messiah and the spiritual privileges of that kingdom, as if from them they might promise themselves an uninterrupted temporal prosperity, he here tells them, as Christ told his disciples to prevent the like mistake, that in the world they shall have tribulation, but they may be of good cheer, for they shall be victorious at last. This prophecy here of Gog and Magog is without doubt alluded to in that prophecy which relates to the latter days, and which seems to be yet unfulfilled (Revelation 20:8), that Gog and Magog shall be gathered to battle against the camp of the saints, as the Old-Testament prophecies of the destruction of Babylon are alluded to, Revelation 18:1-24 But, in both, the Old-Testament prophecies had their accomplishment in the Jewish church as the New-Testament prophecies shall have when the time comes in the Christian church. In this chapter we have intermixed, I. The attempt that Gog and Magog should make upon the land of Israel, the vast army they should bring into the field, and their vast preparations (Ezekiel 38:4-7), their project and design in it (Ezekiel 38:8-13), God's hand in it, Ezekiel 38:4. II. The great terror that this should strike upon the land of Israel, Ezekiel 38:15,16,18-20. III. The divine restraint that these enemies should be under, and the divine protection that Israel should be under, Ezekiel 38:2-4,14. IV. The defeat that should be given to those enemies by the immediate hand of God (Ezekiel 38:21-23), which we shall hear more of in the next chapter.Verses 1-13The Judgment of Gog and Magog. B. C. 585.

1 And the word of the LORD came unto me, saying, 2 Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him, 3 And say, Thus saith the Lord GOD Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal: 4 And I will turn thee back, and put hooks into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed with all sorts of armour, even a great company with bucklers and shields, all of them handling swords: 5 Persia, Ethiopia, and Libya with them all of them with shield and helmet: 6 Gomer, and all his bands the house of Togarmah of the north quarters, and all his bands: and many people with thee. 7 Be thou prepared, and prepare for thyself, thou, and all thy company that are assembled unto thee, and be thou a guard unto them. 8 After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them. 9 Thou shalt ascend and come like a storm, thou shalt be like a cloud to cover the land, thou, and all thy bands, and many people with thee. 10 Thus saith the Lord GOD It shall also come to pass, that at the same time shall things come into thy mind, and thou shalt think an evil thought: 11 And thou shalt say, I will go up to the land of unwalled villages I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, 12 To take a spoil, and to take a prey to turn thine hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land. 13 Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil? The critical expositors have enough to do here to enquire out Gog and Magog. We cannot pretend either to add to their observations or to determine their controversies. Gog seems to be the king and Magog the kingdom so that Gog and Magog are like Pharaoh and the Egyptians. Some think they find them afar off, in Scythia, Tartary, and Russia. Others think they find them nearer the land of Israel, in Syria, and Asia the Less. Ezekiel is appointed to prophesy against Gog, and to tell him that God is against him, Ezekiel 38:2,3. Note, God does not only see those that are now the enemies of his church and set himself against them, but he foresees those that will be so and lets them know by his word that he is

against them too, and yet is pleased to make use of them to serve his own purposes, for the glory of his own name surely their wrath shall praise him, and the remainder thereof he will restrain, Psalm 76:10. Let us observe here,I. The confusion which God designed to put this enemy to. It is remarkable that this is put first in the prophecy before it is foretold that God will bring him forth against Israel it is foretold that God will put hooks into his jaws and turn him back (Ezekiel 38:4), that they might have assurance of their deliverance before they had the prospect given them of their danger. Thus tender is God of the comfort of his people, thus careful that they may not be frightened even before the trouble begins he tells them it will end well.II. The undertaking which he designed to engage him in, in order to this defeat and disappointment. 1. The nations that shall be confederate in this enterprise against Israel are many, and great, and mighty (Ezekiel 38:5,6), Persia, Ethiopia, &c. Antiochus had an army made up of all the nations here named, and many others. These people had been at variance with one another, and yet in combination against Israel. How are those increased that trouble God's people! 2. They are well furnished with arms and ammunition, and bring a good train of artillery into the field--horses and horsemen (Ezekiel 38:4) bravely equipped with all sorts of armour, bucklers and shields for defence, and all handling swords for offence. Orders are given to make all imaginable preparation for this expedition (Ezekiel 38:7): "Be thou prepared, and do thou prepare. See what warlike preparations thou hast already in store, and, lest that should not suffice, make further preparation, thou and all thy company," Let Gog himself be a guard to the rest of the confederates. As commander-in-chief, let him engage to take care of them and their safety let him pass his word for their security, and take them under his particular protection. The leaders of an army, instead of exposing their soldiers needlessly and presumptuously, and throwing away their lives upon desperate undertakings, should study to be a guard to them, and, whenever they send them forth in danger, should contrive to support and cover them. This call to prepare seems to be ironical--Do thy worst, but I will turn thee back like that Isaiah 8:9. Gird yourselves, and you shall be broken in pieces. 3. Their design is against the mountains of Israel (Ezekiel 38:8), against the land that is brought back from the sword. It is not long since it was harassed with the sword of war, and it has been always wasted, more or less, with one judgment or other it is but newly gathered out of many people, and brought forth out of the nations it has enjoyed comparatively but a short breathing-time, has scarcely recovered any

strength since it was brought down by war and captivity and therefore its neighbours need not fear its being too great, nay, and therefore it is very barbarous to pick a quarrel with it so soon. It is a people that dwell safely, all of them, in unwalled villages, very secure, and having neither bars nor gates, Ezekiel 38:11. It is a certain sign that they intend no mischief to their neighbours, for they fear no mischief from them. It cannot be thought that those will offend others who do not take care to defend themselves and this aggravates the sin of these invaders. It is base and barbarous to devise evil against thy neighbour while he dwells securely by thee, and has no distrust of thee, Proverbs 3:29. But see here how the clouds return after the rain in this world, and what little reason we have ever to be secure till we come to heaven. It is not long since Israel was brought back from the sword of one enemy, and behold the sword of another is drawn against it. Former troubles will not excuse us from further troubles but when we think we have put off the harness, at least for some time, by a fresh and sudden alarm we may be called to gird it on again and therefore we must never boast nor be off our guard. 4. That which the enemy has in view, in forming this project, is to enrich himself and to make himself master, not of the country, but of the wealth of it, to spoil and plunder it, and make a prey of it: At the same time that God intends to bring this matter about things shall come into the mind of this enemy, and he shall think an evil thought, Ezekiel 38:10. Note, All the mischief men do, and particularly the mischief they do to the church of God, arises from evil thoughts that come into their mind, ambitious thoughts, covetous thoughts, spiteful thoughts against those that are good, for the sake of their goodness. It came into Antiochus's mind what a singular people these religious Jews were, and how their worship witnessed against and condemned the idolatries of their neighbours, and therefore, in enmity to their religion, he would plague them. It came into his mind what a wealthy people they were, that they had gotten cattle and goods in the midst of the land (Ezekiel 38:12), and withal how weak they were, how unable to make any resistance, how easy it would be to carry off what they had, and how much glory this rapine would add to his victorious sword these things coming into his mind, and one evil thought drawing on another, he came at last to this resolve (Ezekiel 38:11,12): "I will go up to the land of unwalled villages yea, that I will it will cost me nothing to make them all my own. I will go and disturb those that are at rest, without giving them any notice, not to crush their growing greatness, or chastise their insolence, or make reprisals upon them for any wrong they have done us (they had none of these pretences to make war

upon them), but purely to take a spoil and to take a prey" (Ezekiel 38:12), in open defiance to all the laws of justice and equity, as much as the highwayman's killing the traveller that he may take his money. These were the thoughts that came into the mind of this wicked prince, and God knew them nay, he knew them before they came into his mind, for he understands our thoughts afar off, Psalm 139:2. 5. According to the project thus formed he pours in all his forces upon the land of Israel, and finds those that are ready to come in to his assistance with the same prospects (Ezekiel 38:9): "Thou shalt ascent and come like a storm, with all the force, and fury, and fierceness imaginable, and thou shalt be like a cloud to cover the land, to darken it, and to threaten it, thou and not only all thy bands, all the force thou canst bring into the field, but many people with thee" (such as are spoken of Ezekiel 38:13), "Sheba and Dedan, the Arabians and the Edomites, and the merchants of Tarshish, of Tyre and Sidon and other maritime cities, they and their young lions that are greedy of spoil and live upon it, shall say, Hast thou come to take the spoil of this land?" Yes he has and therefore they wish him success. Or perhaps they envy him, or grudge it to him. "Hast thou come for riches who art thyself so rich already?" Or, knowing that God was on Israel's side, they thus ridicule his attempts, foreseeing that they would be baffled and that he would be disappointed of the prey he promised himself. Or, if he come to take the prey, they will come and join with him, and add to his forces. When Lysias, who was general of Antiochus's army, came against the Jews, the neighbouring nations joined with him (1Mac. iii. 41), to share in the guilt, in hopes to share in the prey. When thou sawest a thief then thou consentedst with him.Verses 14-23The Judgment of Gog and Magog. B. C. 585.

14 Therefore, son of man, prophesy and say unto Gog, Thus saith the Lord GOD In that day when my people of Israel dwelleth safely, shalt thou not know it? 15 And thou shalt come from thy place out of the north parts, thou, and many people with thee, all of them riding upon horses, a great company, and a mighty army: 16 And thou shalt come up against my people of Israel, as a cloud to cover the land it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes. 17 Thus saith the Lord GOD Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days many

years that I would bring thee against them? 18 And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord GOD, that my fury shall come up in my face. 19 For in my jealousy and in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel 20 So that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. 21 And I will call for a sword against him throughout all my mountains, saith the Lord GOD: every man's sword shall be against his brother. 22 And I will plead against him with pestilence and with blood and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire, and brimstone. 23 Thus will I magnify myself, and sanctify myself and I will be known in the eyes of many nations, and they shall know that I am the LORD. This latter part of the chapter is a repetition of the former the dream is doubled, for the thing is certain and to be very carefully regarded.I. It is here again foretold that this spiteful enemy should make a formidable descent upon the land of Israel (Ezekiel 38:15): "Thou shalt come out of the north parts (Syria lay on the north of Canaan) with a mighty army, shalt come like a cloud, and cover the land of my people Israel," Ezekiel 38:16. These words (Ezekiel 38:14), When my people Israel dwell safely, shalt thou not know it? may be taken two ways:-- 1. As intimating his inducements to this attempt. "Thou shalt have intelligence brought thee how securely, and therefore how carelessly, the people of Israel dwell, which shall give rise to thy project against them for when thou knowest not only what a rich, but what an easy prey they are likely to be, thou wilt soon determine to fall upon them" Note, God's providence is to be acknowledged in the occasion, the small occasion perhaps, that is given, and that not designedly neither, to those first thoughts from which great enterprises take their original. God, to bring about his own purposes, lets men know that which yet he knows they will make a bad use of, as here. Or, 2. As intimating his disappointment in this attempt, which here, as before, the prophecy begins with: "When my people Israel dwell safely, not in their own apprehension only, but in reality, forasmuch as they dwell safely under the divine protection, shalt not thou be made to know it by the fruitlessness of thy endeavours to destroy them?" Thou shalt soon find that there is no enchantment against Jacob, that no weapon

formed against them shall prosper thou shalt know to thy cost, shalt know to thy shame, that though they have no walls, nor bars, nor gates, they have God himself, a wall of fire, round about them, and that he who touches them touches the apple of his eye whosoever meddles with them meddles to his own hurt. And it is for the demonstrating of this to all the world that God will bring this mighty enemy against his people. Those that gathered themselves against Israel said, Let us take the spoil and take they prey, but they knew not the thoughts of the Lord, Micah 4:11,12. I will bring thee against my land. This is strange news, that God will not only permit his enemies to come against his own children, but will himself bring them but, if we understand what he aims at, we shall be well reconciled even to this: it is "that the heathen may know me to be the only living and true God when I shall be sanctified in thee, O Gog! that is, in thy defeat and destruction before their eyes, that all the nations may see, and say, There is none like unto the God of Jeshurun, that rides on the heavens for the help of his people." Note, God brings his people into danger and distress that he may have the honour of bringing about their deliverance, and suffers the enemies of his church to prevail awhile, though they profane his name by their sin, that he may have the honour of prevailing at last and sanctifying his own name in their ruin. Now it is said, This shall be in the latter days, namely, in the latter days of the Old-Testament church so the mischief that Antiochus did to Israel was but in the latter days of the New-Testament church another like enemy should arise, that should in like manner be defeated. Note, Effectual securities are treasured up in the word of God against the troubles and dangers the church may be brought into a great while hence, even in the latter days.II. Reference is herein had to the predictions of the former prophets (Ezekiel 38:17): Art thou he of whom I have spoken in old time, of whom Moses spoke in his prophecy of the latter days (Deuteronomy 32:43, He will render vengeance to his adversaries), and David, Psalm 9:15 (The heathen are sunk down into the pit that they made) and often elsewhere in the Psalms? This is the leviathan of whom Isaiah spoke (Isaiah 27:1), that congress of the nations of which Joel spoke, Joel 3:1. Many of the prophets had perhaps spoken particularly of this event, though it be not written, as they all had spoken and written too that which is applicable to it. Note, There is an amiable admirable harmony and agreement between the Lord's prophets, though they lived in several ages, for they were all guided by one and the same Spirit.

III. It is here foretold that this furious formidable enemy should be utterly cut off in this attempt upon Israel, and that it should issue in his own ruin. This is supposed by many to have its accomplishment in the many defeats given by the Maccabees to the forces of Antiochus and the remarkable judgments of God executed upon his own person, for he died of sore diseases. But these things are here foretold, as usual, in figurative expressions, which we are not to look for the literal accomplishment of, and yet they might be fulfilled nearer the letter than we know of. 1. God will be highly displeased with this bold invader: When he comes up in pride and anger against the land of Israel, and thinks to carry all before him with a high hand, then God's fury shall come up in his face, which is an allusion to the manner of men, whose colour rises in their faces when some high affront is offered them and they are resolved to show their resentment of it, Ezekiel 38:18. God will speak against them in his jealousy for his people and in the fire of his wrath against his and their enemies, Ezekiel 38:19. See how God's permitting sin, his laying occasions of sin before men, and his making use of it to serve his own purposes, consist with his hatred of sin and his displeasure against it. God brings this enemy against his land, letting him know what an easy prey it might be and determining thereby to glorify himself and yet, when he comes against the land, God's fury comes up, and he speaks to him in the fire of his wrath. If any ask, Why does he thus find fault? for who has resisted his will? It is easy to answer, Nay, but, O man! who art thou that repliest against God? 2. His forces shall be put into the greatest confusion and consternation imaginable (Ezekiel 38:19): There shall be a great shaking of them in the land of Israel, a universal concussion (Ezekiel 38:20), such as shall affect the fishes and fowls, the beasts and creeping things, and much more the men that are upon the face of the earth, who sooner receive impressions of fear. There shall be such an earthquake as shall throw down the mountains, those natural heights, and the steep places, towers and walls, those artificial heights they shall all fall to the ground. Some understand this of the fright which the land of Israel should be put into by the fury of the enemy. But it is rather to be understood of the fright which the enemy should be put into by the wrath of God all those things which they both raise themselves and stay themselves upon shall be shaken down, and their hearts shall fail them. 3. He shall be routed and utterly ruined both earth and heaven shall be armed against him (1.) The earth shall muster up its forces to destroy him. If the people of Israel have not strength and courage to resist him, God will call for a sword against him, Ezekiel 38:21. And he has swords always at

command, that are bathed in heaven, Isaiah 35:5. Throughout all the mountains of Israel, where he hoped to meet with spoil to enrich him, he shall meet with swords to destroy him, and, rather than fail, every man's sword shall be against his brother, as in the day of Midian, Psalm 83:9. The great men of Syria shall undermine and overthrow one another, shall accuse one another, shall fight duels with one another. Note, God can, and often does, make the destroyers of his people to be their own destroyers and the destroyers of one another. However, he will himself be their destroyer, will take the work into his own hand, that it may be done thoroughly (Ezekiel 38:22): I will plead against him with pestilence and blood. Note, Whom God acts against he pleads against he shows them the ground of his controversy with them, that their mouths may be stopped, and he may be clear when he judges. (2.) The artillery of heaven shall also be drawn out against them: I will rain upon him an overflowing rain, Ezekiel 38:22. He comes like a storm upon Israel, Ezekiel 38:9. But God will come like a storm upon him, will rain upon him great hailstones as upon the Canaanites (Joshua 10:11), fire and brimstone as upon Sodom, and a horrible tempest, Psalm 11:6. Thus the Gog and Magog in the New Testament shall be devoured with fire from heaven, and cast into the lake of brimstone, Revelation 20:9,10. That will be the everlasting portion of all the impenitent implacable enemies of God's church and people. 4. God, in all this, will be glorified. The end he aimed at (Ezekiel 38:16) shall be accomplished (Ezekiel 38:23): Thus will I magnify myself and sanctify myself. Note, In the destruction of sinners God makes it to appear that he is a great and holy God, and he will do so to eternity. And, if men do not magnify and sanctify him as they ought, he will magnify himself, and sanctify himself and this we should desire and pray for daily, Father, glorify thy own name.

39 Chapter 39

IntroductionThis chapter continues and concludes the prophecy against Gog and Magog, in whose destruction God crowns his favour to his people Israel, which shines very brightly after the scattering of that black cloud in the close of this chapter. Here is, I. An express prediction of the utter destruction of Gog and Magog, agreeing with what we had before, Ezekiel 39:1-7. II. An illustration of the vastness of that destruction, in three consequences of it: the burning of their weapons (Ezekiel 39:8-10), the burning of their slain (Ezekiel 39:11-16), and the feasting of the

fowls with the dead bodies of those that were unburied, Ezekiel 39:17-22. III. A declaration of God's gracious purposes concerning his people Israel, in this and his other providences concerning them, and a promise of further mercy that he had yet in store for them, Ezekiel 39:23-29.Verses 1-7The Judgment of Gog and Magog. B. C. 585.

1 Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord GOD Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal: 2 And I will turn thee back, and leave but the sixth part of thee, and will cause thee to come up from the north parts, and will bring thee upon the mountains of Israel: 3 And I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand. 4 Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured. 5 Thou shalt fall upon the open field: for I have spoken it, saith the Lord GOD. 6 And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am the LORD. 7 So will I make my holy name known in the midst of my people Israel and I will not let them pollute my holy name any more: and the heathen shall know that I am the LORD, the Holy One in Israel. This prophecy begins as that before (Ezekiel 39:38:3, I am against thee, and I will turn thee back) for there is need of line upon line, both for the conviction of Israel's enemies and the comfort of Israel's friends. Here, as there, it is foretold that God will bring this enemy from the north parts, as formerly the Chaldeans were fetched from the north, Jeremiah 1:14 (Omne malum ab aquilone--Every evil comes from the north), and, long after, the Roman empire was overrun by the northern nations, that he will bring him upon the mountains of Israel (Ezekiel 39:2), first as a place of temptation, where the measures of his iniquity shall be filled up, and then as a place of execution, where his ruin shall be completed. And that is it which is here enlarged upon. 1. His soldiers shall be disarmed and so disabled to carry on their enterprise. Though the men of might may find their hands, yet to what purpose, when they find it is put out of their power to do mischief, when God shall smite their bow out of their left hand and their arrow out of their right? Ezekiel 39:3. Note, The weapons formed against Zion shall not

prosper. 2. He and the greatest part of his army shall be slain in the field of battle (Ezekiel 39:4): Thou shalt fall upon the mountains of Israel there they sinned, and there they shall perish, even upon the holy mountains of Israel, for there broke he the arrows of the bow, Psalm 76:3. The mountains of Israel shall be moistened, and fattened, and made fruitful, with the blood of the enemies. "Thou shalt fall upon the open field (Ezekiel 39:5) and shalt not be able even there to make thy escape." Even upon the mountains he shall not find a pass that he shall be able to maintain, and upon the open field he shall not find a road that he shall be able to make his escape by. He and his bands his regular troops, and the people that are with him that follow the camp to share in the plunder, shall all fall with him. Note, Those that cast in their lot among wicked people (Proverbs 1:14), that they may have one purse with them, must expect to take their lot with them, and fare as they fare, taking the worse with the better. There shall be such a general slaughter made that but a sixth part shall be left (Ezekiel 39:2), the other five shall all be cut off. Never was army so totally routed as this. And, for its greater infamy and reproach, their bodies shall be a feast to the birds of prey, Ezekiel 39:4. Compare Ezekiel 39:17, Thou shalt fall, for I have spoken it. Note, Rather shall the most illustrious princes (Antiochus was called Epiphanes--the illustrious) and the most numerous armies fall to the ground than any word of God for he that has spoken will make it good. 3. His country also shall be made desolate: I will send a fire on Magog (Ezekiel 39:6) and among those that dwell carelessly, or confidently, in the isles, that is, the nations of the Gentiles. He designed to destroy the land of Israel, but shall not only be defeated in that design, but shall have his own destroyed by some fire, some consuming judgment or other. Note, Those who invade other people's rights justly lose their own. 4. God will by all this advance the honour of his own name, (1.) Among his people Israel they shall hereby know more of God's name, of his power and goodness, his care of them, his faithfulness to them. His providence concerning them shall lead them into a better acquaintance with him every providence should do so, as well as every ordinance: I will make my holy name known in the midst of my people. In Judah is God known but those that know much of God should know more of him we should especially increase in the knowledge of his name as a holy name. They shall know him as a God of perfect purity and rectitude and that hates all sin, and then it follows, I will not let them pollute my holy name any more. Note, Those that rightly know God's holy name will not dare to profane it for it is through ignorance of it that men make light of it and make bold with it. And this is God's

method of dealing with men, first to enlighten their understandings, and by that means to influence the whole man he first makes us to know his holy name, and so keeps us from polluting it and engages us to honour it. And this is here the blessed effect of God's glorious appearances on the behalf of his people. Thus he completes his favours, thus he sanctifies them, thus he makes them blessings indeed by them he instructs his people and reforms them. When the Almighty scattered kings for her she was white as snow in Salmon, Psalm 68:14. (2.) Among the heathen those that never knew it, or would not own it, shall know that I am the Lord, the Holy One in Israel. They shall be made to know by dearbought experience that he is a God of power, and his people's God and Saviour and it is in vain for the greatest potentates to contend with him none ever hardened their heart against him and prospered.Verses 8-22The Judgment of Gog. B. C. 585.

8 Behold, it is come, and it is done, saith the Lord GOD this is the day whereof I have spoken. 9 And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire seven years: 10 So that they shall take no wood out of the field, neither cut down any out of the forests for they shall burn the weapons with fire: and they shall spoil those that spoiled them, and rob those that robbed them, saith the Lord GOD. 11 And it shall come to pass in that day, that I will give unto Gog a place there of graves in Israel, the valley of the passengers on the east of the sea: and it shall stop the noses of the passengers: and there shall they bury Gog and all his multitude: and they shall call it The valley of Hamongog. 12 And seven months shall the house of Israel be burying of them, that they may cleanse the land. 13 Yea, all the people of the land shall bury them and it shall be to them a renown the day that I shall be glorified, saith the Lord GOD. 14 And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it: after the end of seven months shall they search. 15 And the passengers that pass through the land, when any seeth a man's bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. 16 And also the name of the city shall be Hamonah. Thus shall they cleanse the land. 17 And, thou son of

man, thus saith the Lord GOD Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. 18 Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. 19 And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you. 20 Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD. 21 And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them. 22 So the house of Israel shall know that I am the LORD their God from that day and forward. Though this prophecy was to have its accomplishment in the latter days, yet it is here spoken of as if it were already accomplished, because it is certain (Ezekiel 39:8): "Behold it has come, and it is done it is as sure to be done when the time shall come as if it were done already this is the day whereof I have long and often spoken, and, though it has been long in coming, yet at length it has come." Thus it was said unto John (Revelation 21:6), It is done. To represent the routing of the army of Gog as very great, here are three things specified as the consequences of it. It was God himself that gave the defeat we do not find that the people of Israel drew a sword or struck a stroke: but,I. They shall burn their weapons, their bows and arrows, which fell out of their hands (Ezekiel 39:3), their shields and bucklers, their javelins, spears, leading staves, truncheons, and half-pikes, every thing that is combustible. They shall not lay them up in their armouries, nor reserve them for their own use, lest they should be tempted to put a confidence in them, but they shall burn them not all at once, for a bonfire (to what purpose would be that waste?) but as they had occasion to use them for fuel in their houses, instead of other fire-wood, so that they should have no occasion to take wood out of the field or forests for seven years together (Ezekiel 39:10), such vast quantities of weapons shall there be left upon the open field where the enemy fell, and in the roads which they passed in their flight. The weapons were dry and fitter for fuel than green wood and, by saving the wood in their coppices and forests, they gave it time to grow. Though the mountains of Israel produce plenty of all good things, yet it becomes the people of Israel to be good husbands of their plenty and to save what they can for the benefit of those that come after them, as Providence shall give them

opportunity to do so. We may suppose that when those who dwelt in the cities of Israel came forth to spoil those who spoiled them, and make reprisals upon them, they found upon them silver, and gold, and ornaments yet no mention is made of any thing particularly that they converted to their own use but the wood of the weapons for fuel, which is one of the necessaries of human life, to teach us to think it enough if we be well supplied with those, though we have but little of the delights and gaieties of it and of those things which we may very well live without. And every time they put fuel to the fire, and warmed themselves at it, they would be put in mind of the number and strength of their enemies, and the imminent peril they were in of falling into their hands, which would help to enlarge their hearts in thankfulness to that God who had so wonderfully, so seasonably, delivered them. As they sat by the fire with their children about them (their fire-side), they might from it take occasion to tell them what great things God had done for them.II. They shall bury their dead. Usually, after a battle, when many are slain, the enemy desire time to bury their own dead. But here the slaughter shall be so general that there shall not be a sufficient number of the enemies left alive to bury the dead. And, besides, the slain lie so dispersed on the mountains of Israel that it would be a work of time to find them out and therefore it is left to the house of Israel to bury them as a piece of triumph in their overthrow. 1. A place shall be appointed on purpose for the burying of them, the valley of the passengers, on the east of the sea, either the salt sea or the sea of Tiberias, a valley through which there was great passing and repassing of travellers between Egypt and Chaldea. There shall be such a multitude of dead bodies, putrefying above ground, with such a loathsome stench, that the travellers who go that way shall be forced to stop their noses. See what vile bodies ours are when the soul has been a little while from them the smell of them becomes offensive, no smell more nauseous or more noxious. There therefore where the greatest number lay slain shall the burying-place be appointed. In the place where the tree falls there let it lie. And it shall be called, The valley of Hamon-gog, that is, of the multitude of Gog for that was the thing which was in a particular manner to be had in remembrance. How numerous the forces of the enemy were which God defeated and destroyed for the defence of his people Israel! 2. A considerable time shall be spent in burying them, no less than seven months (Ezekiel 39:12), which is a further intimation that the slain of the Lord in this action should be many and that great care should be taken by the house of Israel to leave none unburied, that so

they might cleanse the land from the ceremonial pollution it contracted by the lying of so many dead corpses unburied in it, for the prevention of which it was appointed that those who were hanged on a tree should be speedily taken down and buried, Deuteronomy 21:23. This is an intimation that times of eminent deliverances should be times of reformation. The more God has done for the saving of a land from ruin the more the inhabitants should do for the cleansing of the land from sin. 3. Great numbers shall be employed in this work: All the people of the land shall be ready to lend a helping hand to it, Ezekiel 39:13. Note, Every one should contribute the utmost he can in his place towards the cleansing of the land from the pollutions of it, and from every thing that is a reproach to it. Sin is a common enemy, which every man should take up arms against. In publico discrimine unusquisque homo miles est--In the season of public danger every man becomes a soldier. And whoever shall assist in this work it shall be to them a renown though the office of grave-makers, or common scavengers of the country, seem but mean, yet, when it is for the cleansing and purifying of the land from dead works, it shall be mentioned to their honour. Note, Acts of humanity add much to the renown of God's Israel it is a credit to religion when those that profess it are ready to every good work and a good work it is to bury the dead, yea, though they be strangers and enemies to the commonwealth of Israel, for even they shall rise again. It shall be a renown to them in the day when God will be glorified. Note, It is for the glory of God when his Israel do that which adorns their profession others will see their good works and glorify their Father, Matthew 5:16. And when God is honoured he will put honour upon his people. His glory is their renown. 4. Some particular persons shall make it their business to search out the dead bodies, or any part of them that should remain unburied. The people of the land will soon grow weary of burying the pollutions of the country, and therefore they shall appoint men of continual employment, that shall apply themselves to it and do nothing else till the land be thoroughly cleansed for, otherwise, that which is every one's work would soon become nobody's work. Note, Those that are engaged in public work, especially for the cleansing and reforming of a land, ought to be men of continual employments, men that will stick to what they undertake and go through with it, men that will apply themselves to it and those that will do good according to their opportunities will find themselves continually employed. 5. Even the passengers shall be ready to give information to those whose business it is to cleanse the land of what public nuisances they meet with, which call for their assistance. Those that pass

through the land, though they will not stay to bury the dead themselves, lest they should contract a ceremonial pollution, will yet give notice of those that they find unburied. If they but discover a bone, they will set up a sign, that the buriers may come and bury it, and that, till it is buried, others may take need of touching it, for which reason their sepulchres among the Jews were whitened, that people might keep at a distance from them. Note, When good work is to be done every one should lend a hand to further it, even the passengers themselves, who must not think themselves unconcerned, in a common calamity, or a common iniquity, to put a stop to it. Those whose work it is to cleanse the land must not countenance any thing in it that is defiling though it were not the body, but only the bone, of a man, that was found unburied, they must encourage those who will give information of it (private information, by a sign, concealing the informer), that they may take it away, and bury it out of sight. Nay, after the end of seven months, which was allowed them for this work, when all is taken away that appeared at first view, they shall search for more, that what is hidden may be brought to light they shall search out iniquity till they find none. In memory of this they shall give a new name to their city. It shall be called Hamonah--The multitude. O what a multitude of our enemies have we of this city buried! Thus shall they cleanse the land, with all this care, with all this pains, Ezekiel 39:16. Note, After conquering there must be cleansing. Moses appointed those Israelites that had been employed in the war with the Midianites to purify themselves, Numbers 31:24. Having received special favours from God, let us cleanse ourselves from all filthiness.III. The birds and beasts of prey shall rest upon the carcases of the slain while they remain unburied and it shall be impossible to prevent them, Ezekiel 39:17, &c. We find a great slaughter represented by this figure, Revelation 19:17, &c., which is borrowed from this.1. There is a general invitation given, Ezekiel 39:17. It is to the fowl of every wing and to every beast of the field, from the greatest to the least, that preys upon carcases, from the eagle to the raven, from the lion to the dog let them all gather themselves on every side here is meat enough for them, and they are all welcome. Let them come to God's sacrifice, to his feast so the margin reads it. Note, The judgments of God, executed upon sin and sinners, are both a sacrifice and a feast, a sacrifice to the justice of God and a feast to the faith and hope of God's people. When God broke the head of leviathan, he gave him to be meat to Israel, Psalm 74:14. The righteous shall rejoice as at a feast when he sees the

vengeance, and shall wash his foot, as at a feast, in the blood of the wicked. This sacrifice is upon the mountains of Israel these are the high places, the altars, where God has been dishonoured by the idolatries of the people, but where he will now glorify himself in the destruction of his enemies.2. There is great preparation made: They shall eat the flesh of the mighty and drink the blood of the princes of the earth, Ezekiel 39:18,19. (1.) It is the flesh and blood of men that they shall be treated with. This has sometimes been an instance of the rebellion of the inferior creatures against man their master, which is an effect of his rebellion against God his Maker. (2.) It is the flesh and blood of great men, here called rams, and bullocks, and great goats, all of them fatlings of Bashan. It is the blood of the princes of the earth that they shall regale themselves with. What a mortification is this to the princes of the blood, as they call themselves, that God can make that blood, that royal blood, which swells their veins, a feast for the birds and beasts of prey! (3.) It is the flesh and blood of wicked men, the enemies of God's church and people, that they are invited to. They had accounted the Israel of God as sheep for the slaughter, and now they shall themselves be so accounted they had thus used the dead bodies of Gods' servants (Psalm 79:2), or would have done, and now it shall come upon themselves.3. They shall all be fed, they shall all be feasted to the full (Ezekiel 39:19): "You shall eat fat, and drink blood, which are satiating surfeiting things. The sacrifice is great and the feast upon the sacrifice is accordingly: You shall be filled at my table." Note, God keeps a table for the inferior creatures he provides food for all flesh. The eyes of all wait upon him, and he satisfies their desires, for he keeps a plentiful table. And if the birds and beasts shall be filled at God's table, which he has prepared for them, much more shall his children be abundantly satisfied with the goodness of his house, even of his holy temple. They shall be filled with horses and chariots that is, those who ride in the chariots, mighty men and men of war, who triumphed over nations, are now themselves triumphed over by the ravens of the valley and the young eagles, Proverbs 30:17. They thought to make an easy prey of God's Israel, and now they are themselves an easy prey to the birds and beasts. See how evil pursues sinners even after death. This exposing of their bodies to be a prey is but a type and sign of those terrors which, after death, shall prey upon their consciences (which the poetical fictions represented by a vulture continually pecking at the heart), and this shame is but an earnest of the everlasting shame and contempt they shall rise to.

IV. This shall redound very much both to the glory of God and to the comfort and satisfaction of his people. 1. It shall be much for the honour of God, for the heathen shall hereby be made to know that he is the Lord (Ezekiel 39:21): All the heathen shall see and observe my judgments that I have executed, and thereby my glory shall be set among them. This principle shall be admitted and established among them more than ever, that the God of Israel is a great and glorious God. He is known to be so even among the heathen, that have not, or read not, his written word, by the judgments which he executes. 2. It shall be much for the satisfaction of his people for they shall hereby be made to know that he is their God (Ezekiel 39:22): The house of Israel shall know, abundantly to their comfort, that I am the Lord their God from that day and forward. (1.) He will be so from that day and forward. God's present mercies are pledges and assurances of further mercies. If God evidence to us that he is our God he assures us that he will never leave us. This God is our God for ever and ever. (2.) They shall know it with more satisfaction from that day and forward. They had sometimes been ready to question whether the Lord was with them or no but the events of this day shall silence their doubts, and, the matter being thus settled and made clear, it shall not be doubted of for the future. As boasting in themselves is hereby for ever excluded, so boasting in God is hereby for ever secured.Verses 23-29Mercy Promised to Israel. B. C. 585.

23 And the heathen shall know that the house of Israel went into captivity for their iniquity: because they trespassed against me, therefore hid I my face from them, and gave them into the hand of their enemies: so fell they all by the sword. 24 According to their uncleanness and according to their transgressions have I done unto them, and hid my face from them. 25 Therefore thus saith the Lord GOD Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name 26 After that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid. 27 When I have brought them again from the people, and gathered them out of their enemies' lands, and am sanctified in them in the sight of many nations 28 Then shall they know that I am the LORD their God, which caused them to be led into

captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there. 29 Neither will I hide my face any more from them: for I have poured out my spirit upon the house of Israel, saith the Lord GOD. This is the conclusion of the whole matter going before, and has reference not only to the predictions concerning Gog and Magog, but to all the prophecies of this book concerning the captivity of the house of Israel, and then concerning their restoration and return out of their captivity.I. God will let the heathen know the meaning of his people's troubles, and rectify the mistake of those concerning them who took occasion from the troubles of Israel to reproach the God of Israel, as unable to protect them and untrue to his covenant with them. When God, upon their reformation and return to him, turned again their captivity, and brought them back to their own land, and, upon their perseverance in their reformation, wrought such great salvations for them as that from the attempts of Gog upon them, then it would be made to appear, even to the heathen that would but consider and compare things, that there was no ground at all for their reflection, that Israel went into captivity, not because God could not protect them, but because they had by sin forfeited his favour and thrown themselves out of his protection (Ezekiel 39:23,24): The heathen shall know that the house of Israel went into captivity for their iniquity, that iniquity which they learned from the heathen their neighbours, because they trespassed against God. That was the true reason why God hid his face from them and gave them into the hand of their enemies. It was according to their uncleanness and according to their transgressions. Now the evincing of this will not only silence their reflections on God, but will redound greatly to his honour when the troubles of God's people are over, and we see the end of them, we shall better understand them than we did at first. And it will appear much for the glory of God when the world is made to know, 1. That God punishes sin even in his own people, because he hates it most in those that are nearest and dearest to him, Amos 3:2. It is the praise of justice to be impartial. 2. That, when God gives up his people for a prey, it is to correct them and reform them, not to gratify their enemies, Isaiah 10:7,42:24. Let not them therefore exalt themselves. 3. That no sooner do God's people humble themselves under the rod than he returns in mercy to them.

II. God will give his own people to know what great favour he has in store for them notwithstanding the troubles he had brought them into (Ezekiel 39:25,26): Now will I bring again the captivity of Jacob.1. Why now? Now God will have mercy upon the whole house of Israel, (1.) Because it is time for him to stand up for his own glory, which suffers in their sufferings: Now will I be jealous for my holy name, that that may no longer be reproached. (2.) Because now they repent of their sins: They have borne their shame, and all their trespasses. When sinners repent, and take shame to themselves, God will be reconciled and put honour upon them. It is particularly pleasing to God that these penitents look a great way back in their penitential reflections, and are ashamed of all their trespasses which they were guilty of when they dwelt safely in their land and none made them afraid. The remembrance of the mercies they enjoyed in their own land, and the divine protection they were under there, shall be improved as an aggravation of the sins they committed in that land they dwelt safely, and might have continued to dwell so, and none should have given them any disquiet or disturbance if they had continued in the way of their duty. Nay, therefore they trespassed because they dwelt safely. Outward safety is often a cause of inward security, and that is an inlet to all sin, Psalm 73:1-28 Now this they are willing to bear the shame of, and acknowledge that God has justly brought them into a land of trouble, where every one makes them afraid, because they had trespassed against him in a land of peace, where none made them afraid. And, when they thus humble themselves under humbling providences, God will bring again their captivity: and,2. What then? When God has gathered them out of their enemies' hands, and brought them home again, (1.) Then God will have the praise of it: I will be sanctified in them in the sight of many nations, Ezekiel 39:27. As God was reproached in the reproach they were under during their captivity, so he will be sanctified in their reformation and the making of them a holy people again, and will be glorified in their restoration and the making of them a happy glorious people again. (2.) Then they shall have the benefit of it (Ezekiel 39:28): They shall know that I am the Lord their God. Note, The providences of God concerning his people, that are designed for their good, have the grace of God going along with them to teach them to eye God as the Lord, and their God, in all and then they do them good. They shall eye him as the Lord and their God, [1.] In their calamities, that it was he who caused them to be led into captivity and therefore they must not only submit to his will, but endeavour to answer his end

in it. [2.] In their comfort, that it is he who has gathered them to their own land, and left none of them among the heathen. Note, By the variety of events that befal us, if we look up to God in all, we may come to acquaint ourselves better with his various attributes and designs. (3.) Then God and they will never part, Ezekiel 39:29. [1.] God will pour out his Spirit upon them, to prevent their departures from him and returns to folly again, and to keep them close to their duty. And then, [2.] He will never hide his face any more from them, will never suspend his favour as he had done he will never turn from doing them good, and, in order to that, he will effectually provide that they shall never turn from doing him service. Note, The indwelling of the Spirit is an infallible pledge of the continuance of God's favour. He will hide his face no more from those on whom he has poured out his Spirit. When therefore we pray that God would never cast us away from his presence we must as earnestly pray that, in order to that, he would never take his Holy Spirit away from us, Psalm 51:11.

40 Chapter 40

IntroductionThe waters of the sanctuary which this prophet saw in vision (Ezekiel 47:1) are a proper representation of this prophecy. Hitherto the waters have been sometimes but to the ankles, in other places to the knees, or to the loins, but now the waters have risen, and have become "a river which cannot be passed over." Here is one continued vision, beginning at this chapter, to the end of the book, which is justly looked upon to be one of the most difficult portions of scripture in all the book of God. The Jews will not allow any to read it till they are thirty years old, and tell those who do read it that, though they cannot understand every thing in it, "when Elias comes he will explain it." Many commentators, both ancient and modern, have owned themselves at a loss what to make of it and what use to make of it. But because it is hard to be understood we must not therefore throw it by, but humbly search concerning it, get as far as we can into it and as much as we can out of it, and, when we despair of satisfaction in every difficulty we meet with, bless God that our salvation does not depend upon it, but that things necessary are plain enough, and wait till God shall reveal even this unto us. These chapters are the more to be regarded because the last two chapters of the Revelation seem to have a plain allusion to them, as Revelation 20:1-15 has to the foregoing prophecy of Gog and Magog. Here is the vision of a glorious temple (in this

chapter and Ezekiel 41:1-42:20), of God's taking possession of it (Ezekiel 43:1-27), orders concerning the priests that are to minister in this temple (Ezekiel 44:1-31), the division of the land, what portion should be allotted for the sanctuary, what for the city, and what for the prince, both in his government of the people and his worship of God (Ezekiel 45:1-25), and further instructions for him and the people, Ezekiel 46:1-24 After the vision of the holy waters we have the borders of the holy land, and the portions assigned to the tribes, and the dimensions and gates of the holy city, Ezekiel 47:1-48:35 Some make this to represent what had been during the flourishing state of the Jewish church, how glorious Solomon's temple was in its best days, that the captives might see what they had lost by sin and might be the more humbled. But that seems not probable. The general scope of it I take to be, 1. To assure the captives that they should not only return to their own land, and be settled there, which had been often promised in the foregoing chapters, but that they should have, and therefore should be encouraged to build, another temple, which God would own, and where he would meet them and bless them, that the ordinances of worship should be revived, and the sacred priesthood should there attend and, though they should not have a king to live in such splendour as formerly, yet they should have a prince or ruler (who is often spoken of in this vision), who should countenance the worship of God among them and should himself be an example of diligent attendance upon it, and that prince, priests, and people, should have a very comfortable settlement and subsistence in their own land. 2. To direct them to look further than all this, and to expect the coming of the Messiah, who had before been prophesied of under the name of David because he was the man that projected the building of the temple and that should set up a spiritual temple, even the gospel-church, the glory of which should far exceed that of Solomon's temple, and which should continue to the end of time. The dimensions of these visionary buildings being so large (the new temple more spacious than all the old Jerusalem and the new Jerusalem of greater extent than all the land of Canaan) plainly intimates, as Dr. Lightfoot observes, that these things cannot be literally, but must spiritually, understood. At the gospel-temple, erected by Christ and his apostles, was so closely connected with the second material temple, was erected so carefully just at the time when that fell into decay, that it might be ready to receive its glories when it resigned them, that it was proper enough that they should both be referred to in one and the same vision. Under the type and figure of a temple and altar, priests and sacrifices, is foreshown the spiritual worship

that should be performed in gospel times, more agreeable to the nature both of God and man, and that perfected at last in the kingdom of glory, in which perhaps these visions will have their full accomplishment, and some think in some happy and glorious state of the gospel-church on this side heaven, in the latter days.In this chapter we have, I. A general account of this vision of the temple and city, Ezekiel 40:1-4. II. A particular account of it entered upon and a description given, 1. Of the outside wall, Ezekiel 40:5. 2. Of the east gate, Ezekiel 40:6-19. 3. Of the north gate, Ezekiel 40:20-23. 4. Of the south gate (Ezekiel 40:24-31) and the chambers and other appurtenances belonging to these gates. 5. Of the inner court, both towards the east and towards the south, Ezekiel 40:32-38. 6. Of the tables, Ezekiel 40:39-43. 7. Of the lodgings for the singers and the priests, Ezekiel 40:44-47. 8. Of the porch of the house, Ezekiel 40:48,49.Verses 1-4The Vision of the Temple. B. C. 574.

1 In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither. 2 In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south. 3 And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed and he stood in the gate. 4 And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel. Here is, 1. The date of this vision. It was in the twenty-fifth year of Ezekiel's captivity (Ezekiel 40:1), which some compute to be the thirty-third year of the first captivity, and is here said to be the fourteenth year after the city was smitten. See how seasonably the clearest and fullest prospects of their deliverance were given, when they were in the depth of their distress, and an assurance of the return of the morning when they were in the midnight of their captivity: "Then the hand of the Lord was upon me and brought me thither to Jerusalem, now that it was in ruins, desolate and deserted"--a pitiable sight to the prophet. 2. The scene

where it was laid. The prophet was brought, in the visions of God, to the land of Israel, Ezekiel 40:2. And it was not the first time that he had been brought thither in vision. We had him carried to Jerusalem to see it in its iniquity and shame (Ezekiel 8:3) here he is carried thither to have a pleasing prospect of it in its glory, though its present aspect, now that it was quite depopulated, was dismal. He was set upon a very high mountain, as Moses upon the top of Pisgah, to view this land, which was now a second time a land of promise, not yet in possession. From the top of this mountain he saw as the frame of a city, the plan and model of it but this city was a temple as large as a city. The New Jerusalem (Revelation 21:22) had no temple therein this which we have here is all temple, which comes much to one. It is a city for men to dwell in it is a temple for God to dwell in for in the church on earth God dwells with men, in that in heaven men dwell with God. Both these are framed in the counsel of God, framed by infinite wisdom, and all very good. 3. The particular discoveries of this city (which he had at first a general view of) were made to him by a man whose appearance was like the appearance of brass (Ezekiel 40:3), not a created angel, but Jesus Christ, who should be found in fashion as a man, that he might both discover and build the gospel-temple. He brought him to this city, for it is through Christ that we have both acquaintance with and access to the benefits and privileges of God's house. He it is that shall build the temple of the Lord, Zechariah 6:13. His appearing like brass intimates both his brightness and his strength. John, in vision, saw his feet like unto fine brass, Revelation 1:15. 4. The dimensions of this city or temple, and the several parts of it, were taken with a line of flax and a measuring reed, or rod (Ezekiel 40:3), as carpenters have both their line and a wooden measure. The temple of God is built by line and rule and those that would let others into the knowledge of it must do it by that line and rule. The church is formed according to the scripture, the pattern in the mount. That is the line and the measuring reed that is in the hand of Christ. With that doctrine and laws ought to be measured, and examined by that for then peace is upon the Israel of God when they walk according to that rule. 5. Directions are here given to the prophet to receive this revelation from the Lord and transmit it pure and entire to the church, Ezekiel 40:4. (1.) He must carefully observe every thing that was said and done in this vision. His attention is raised and engaged (Ezekiel 40:4): "Behold with thy eyes all that is shown thee (do not only see it, but look intently upon it), and hear with thy ears all that is said to thee diligently hearken to it, and be sure to set thy heart upon it attend with a fixedness of thought and a close application of mind." What

we see of the works of God, and what we hear of the word of God, will do us no good unless we set out hearts upon it, as those that reckon ourselves nearly concerned in it, and expect advantage to our souls by it. (2.) He must faithfully declare it to the house of Israel, that they may have the comfort of it. Therefore he receives, that he may give. Thus the Revelation of Jesus Christ was lodged in the hands of John, that he might signify it to the churches, Revelation 1:1. And, because he is to declare it as a message from God, he must therefore be fully apprised of it himself and much affected with it. Note, Those who are to preach God's word to others ought to study it well themselves and set their hearts upon it. Now the reason given why he must both observe it himself and declare it to the house of Israel is because to this intent he is brought hither, and has it shown to him. Note, When the things of God are shown to us it concerns us to consider to what intent they are shown to us, and, when we are sitting under the ministry of the word, to consider to what intent we are brought thither, that we may answer the end of our coming, and may not receive the grace of God, in showing us such things, in vain.Verses 1-30We have here a very short and ready way taken for the dividing of the land among the twelve tribes, not so tedious and so far about as the way that was taken in Joshua's time; for in the distribution of spiritual and heavenly blessings there is not that danger of murmuring and quarrelling that there is in the participation of the temporal blessings. When God gave to the labourers every one his penny those that were uneasy at it were soon put to silence with, May I not do what I will with my own? And such is the equal distribution here among the tribes. In this distribution of the land we may observe, 1. That it differs very much from the division of it in Joshua's time, and agrees not with the order of their birth, nor with that of their blessing by Jacob or Moses. Simeon here is not divided in Jacob, nor is Zebulun a haven of ships, a plain intimation that it is not so much to be understood literally as spiritually, though the mystery of it is very much hidden from us. In gospel times old things have passed away; behold, all things have become new. The Israel of God is cast into a new method. 2. That the tribe of Dan, which was last provided for in the first division of Canaan (Joshua 19:40), is first provided for here, Ezekiel 48:1. Thus in the gospel the last shall be first, Matthew 19:30. God, in the dispensation of his grace, does not follow the same method that he does in the disposals of his providence. But Dan had now his portion thereabouts where he had only one city before, northward, on the border

of Damascus, and furthest of all from the sanctuary, because that tribe had revolted to idolatry. 3. That all the ten tribes that were carried away by the king of Assyria, as well as the two tribes that were long afterwards carried to Babylon, have their allotment in this visionary land, which some think had its accomplishment in the particular persons and families of those tribes who returned with Judah and Benjamin, of which we find many instances in Ezra and Nehemiah; and it is probable that there were returns of many more afterwards at several times, which are not recorded; and the Jews having Galilee, and other parts, that had been the possessions of the ten tribes, put into their hands, in common with them, they enjoyed them. Grotius says, If the ten tribes had repented and returned to God, as the chief fathers of Judah and Benjamin did, and the priests and Levites (Ezra 1:5), they would have fared as those two tribes did, but they forfeited the benefit of this glorious prophecy by sin. However, we believe it has its designed accomplishment in the establishment and enlargement of the gospel church, and the happy settlement of all those who are Israelites indeed in the sure and sweet enjoyment of the privileges of the new covenant, in which there is enough for all and enough for each. 4. That every tribe in this visionary distribution had its particular lot assigned it by a divine appointment; for it was never the intention of the gospel to pluck up the hedge of property and lay all in common; it was in a way of charity, not of legal right, that the first Christians had all things common (Acts 2:44), and many precepts of the gospel suppose that every man should know his own. We must not only acknowledge, but acquiesce in, the hand of God appointing us our lot, and be well pleased with it, believing it fittest for us. He shall choose our inheritance for us, Psalm 47:4. 5. That the tribes lay contiguous. By the border of one tribe was the portion of another, all in a row, in exact order, so that, like stones in an arch, they fixed, and strengthened, and wedged in one another. Behold how good and how pleasant a thing it is for brethren thus to dwell together! It was a figure of the communion of churches and saints under the gospel-government; thus, though they are many, yet they are one, and should hold together in holy love and mutual assistance. 6. That the lot of Reuben, which before lay at a distance beyond Jordan, now lies next to Judah, and next but one to the sanctuary; for the scandal he lay under, for which he was told he should not excel, began by this time to wear off. What has turned to the reproach of any person or people ought not to be remembered for ever, but should at length be kindly forgotten. 7. That the sanctuary was in the midst of them. There were seven tribes to the north of it and the Levites, the

prince's, and the city's portion, with that of five tribes more, to the south of it; so that it was, as it ought to be, in the heart of the kingdom, that it might diffuse its benign influences to the whole, and might be the centre of their unity. The tribes that lay most remote from each other would meet there in a mutual acquaintance and fellowship. Those of the same parish or congregation, though dispersed, and having no occasion otherwise to know each other, yet by meeting statedly to worship God together should have their hearts knit to each other in holy love. 8. That where the sanctuary was the priests were: For them, even for the priests, shall this holy oblation be, Ezekiel 48:10. As, on the one hand, this denotes honour and comfort to ministers, that what is given for their support and maintenance is reckoned a holy oblation to the Lord, so it intimates their duty, which is that, since they are appointed and maintained for the service of the sanctuary, they ought to attend continually to this very thing, to reside on their cures. Those that live upon the altar must serve at the altar, not take the wages to themselves and devolve the work upon others; but how can they serve the altar, his altar they live upon, if they do not live near it? 9. Those priests had the priests' share of these lands that had approved themselves faithful to God in times of trial (Ezekiel 48:11): It shall be for the sons of Zadok, who, it seems, had signalized themselves in some critical juncture, and went not astray when the children of Israel, and the other Levites, went astray. God will put honour upon those who keep their integrity in times of general apostasy, and he has special favours in reserve for them. Those are swimming upwards, and so they will find at last, that are swimming against the stream. 10. The land which was appropriated to the ministers of the sanctuary might by no means be alienated. It was in the nature of the first-fruits of the land, and was therefore holy to the Lord; and, though the priests and Levites had both the use of it and the inheritance of it to them and their heirs, yet they might not sell it nor exchange it, Ezekiel 48:14. It is sacrilege to convert that to other uses which is dedicated to God. 11. The land allotted for the city and its suburbs is called a profane place (Ezekiel 48:15), or common; not but that the city was a holy city above other cities, for the Lord was there, but, in comparison with the sanctuary, it was a profane place. Yet it is too often true in the worst sense that great cities, even those which, like this, have the sanctuary near them, are profane places, and it ought to be deeply lamented. It was the complaint of old, From Jerusalem has profaneness gone forth into all the land, Jeremiah 23:15. 12. The city is made to be exactly square, and the suburbs extending themselves equally on all sides, as the Levites' cities did in

the first division of the land (Ezekiel 48:16, Ezekiel 48:17), which, never being literally fulfilled in any city, intimates that it is to be understood spiritually of the beauty and stability of the gospel church, that city of the living God, which is formed according to the wisdom and counsel of God, and is made firm and immovable by his promise. 13. Whereas, before, the inhabitants of Jerusalem were principally of Judah and Benjamin, in whose tribe it lay, now the head city lies not in the particular lot of any of the tribes, but those that serve the city, and bear office in it, shall serve it out of all the tribes of Israel, Ezekiel 48:19. The most eminent men must be picked out of all the tribes of Israel for the service of the city, because many eyes were upon it, and there was great resort to it from all parts of the nation and from other nations. Those that live in the city are said to serve the city, for, wherever we are, we must study to be serviceable to the place, some way or other, according as our capacity is. They must not come out of the tribes of Israel to the city to take their ease, and enjoy their pleasures, but to serve the city, to do all the good they can there, and in so doing they would have a good influence upon the country too. 14. Care was taken that those who applied themselves to public business in the city, as well as in the sanctuary, should have an honourable comfortable maintenance; lands are appointed, the increase whereof shall be food unto those that serve the city, Ezekiel 48:18. Who goes a warfare at his own charges? Magistrates, that attend the service of the state, as well as ministers, that attend the service of the church, should have all due encouragement and support in so doing; and for this cause pay we tribute also. 15. The prince had a lot for himself, suited to the dignity of his high station (Ezekiel 48:21); we took an account of it before, ch. 45. He was seated near the sanctuary, where the testimony of Israel was, and near the city, where the thrones of judgment were, that he might be a protection to both and might see the that duty of both was carefully and faithfully done; and herein he was a minister of God for good to the whole community. Christ is the church's prince, that defends it on every side, and creates a defense; nay, he is himself a defence upon all its glory and encompasses it with his favour. 16. As Judah had his lot next the sanctuary on one side, so Benjamin had, of all the tribes, his lot nearest to it on the other side, which honour was reserved for those who adhered to the house of David and the temple at Jerusalem when the other ten tribes went astray from both. It is enough if treachery and apostasy, upon repentance, he pardoned, but constancy and fidelity shall be rewarded and preferred.Verses 5-26

The Vision of the Temple. B. C. 574.

5 And behold a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long by the cubit and a hand breadth: so he measured the breadth of the building, one reed and the height, one reed. 6 Then came he unto the gate which looketh toward the east, and went up the stairs thereof, and measured the threshold of the gate, which was one reed broad and the other threshold of the gate, which was one reed broad. 7 And every little chamber was one reed long, and one reed broad and between the little chambers were five cubits and the threshold of the gate by the porch of the gate within was one reed. 8 He measured also the porch of the gate within, one reed. 9 Then measured he the porch of the gate, eight cubits and the posts thereof, two cubits and the porch of the gate was inward. 10 And the little chambers of the gate eastward were three on this side, and three on that side they three were of one measure: and the posts had one measure on this side and on that side. 11 And he measured the breadth of the entry of the gate, ten cubits and the length of the gate, thirteen cubits. 12 The space also before the little chambers was one cubit on this side, and the space was one cubit on that side: and the little chambers were six cubits on this side, and six cubits on that side. 13 He measured then the gate from the roof of one little chamber to the roof of another: the breadth was five and twenty cubits, door against door. 14 He made also posts of threescore cubits, even unto the post of the court round about the gate. 15 And from the face of the gate of the entrance unto the face of the porch of the inner gate were fifty cubits. 16 And there were narrow windows to the little chambers, and to their posts within the gate round about, and likewise to the arches: and windows were round about inward: and upon each post were palm trees. 17 Then brought he me into the outward court, and, lo, there were chambers, and a pavement made for the court round about: thirty chambers were upon the pavement. 18 And the pavement by the side of the gates over against the length of the gates was the lower pavement. 19 Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, a hundred cubits eastward and northward. 20 And the gate of the outward court that looked toward the north, he measured the length thereof, and the breadth thereof. 21 And the little chambers thereof were three on this side and three on that side and the posts thereof and the arches thereof were after

the measure of the first gate: the length thereof was fifty cubits, and the breadth five and twenty cubits. 22 And their windows, and their arches, and their palm trees, were after the measure of the gate that looketh toward the east and they went up unto it by seven steps and the arches thereof were before them. 23 And the gate of the inner court was over against the gate toward the north, and toward the east and he measured from gate to gate a hundred cubits. 24 After that he brought me toward the south, and behold a gate toward the south: and he measured the posts thereof and the arches thereof according to these measures. 25 And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth five and twenty cubits. 26 And there were seven steps to go up to it, and the arches thereof were before them: and it had palm trees, one on this side, and another on that side, upon the posts thereof. The measuring-reed which was in the hand of the surveyor-general was mentioned before, Ezekiel 40:3. Here we are told (Ezekiel 40:5) what was the exact length of it, which must be observed, because the house was measured by it. It was six cubits long, reckoning, not by the common cubit, but the cubit of the sanctuary, the sacred cubit, by which it was fit that this holy house should be measured, and that was a hand-breadth (that it, four inches) longer than the common cubit: the common cubit was eighteen inches, this twenty-two, see Ezekiel 43:13. Yet some of the critics contend that this measuring-reed was but six common cubits in length, and one handbreadth added to the whole. The former seems more probable. Here is an account,I. Of the outer wall of the house, which encompassed it round, which was three yards thick and three yards high, which denotes the separation between the church and the world on every side and the divine protection which the church is under. If a wall of this vast thickness will not secure it, God himself will be a wall of fire round about it whoever attack it will do so at their peril.II. Of the several gates with the chambers adjoining to them. Here is no mention of the outer court of all, which was called the court of the Gentiles, some think because in gospel-times there should be such a vast confluence of Gentiles to the church that their court should be left unmeasured, to signify that the worshippers in that court should be unnumbered, Revelation 7:9,11,12.1. He begins with the east gate, because that was the usual way of entering into the lower end of the temple, the holy of holies being at the west end, in opposition to the idolatrous heathen that worshipped towards the east. Now, in

the account of this gate, observe, (1.) That he went up to it by stairs (Ezekiel 40:6), for the gospel-church was exalted above that of the Old Testament, and when we go to worship God we must ascend so is the call, Revelation 4:1. Come up hither. Sursum corda--Up with your hearts. (2.) That the chambers adjoining to the gates were but little chambers, about ten feet square, Ezekiel 40:7. These were for those to lodge in who attended the service of the house. And it becomes such as are made spiritual priests to God to content themselves with little chambers and not to seek great things to themselves so that we may but have a place within the verge of God's court we have reason to be thankful though it be in a little chamber, a mean apartment, though we be but door-keepers there. (3.) The chambers, as they were each of them four-square, denoting their stability and due proportion and their exact agreement with the rule (for they were each of them one reed long and one reed broad), so they were all of one measure, that there might be an equality among the attendants on the service of the house. (4.) The chambers were very many for in our Father's house there are many mansions (John 14:2), in his house above, and in that here on earth. In the secret of his tabernacle shall those be hid, and in a safe pavilion, whose desire is to dwell in the house of the Lord all the days of their life, Psalm 27:4,5. Some make these chambers to represent the particular congregations of believers, which are parts of the great temple, the universal church, which are, and must be, framed by the scripture-line and rule, and which Jesus Christ takes the measure of, that is, takes cognizance of, for he walks in the midst of the seven golden candle-sticks. (5.) It is said (Ezekiel 40:14), He made also the posts. He that now measured them was the same that made them for Christ is the builder of his church and therefore is best able to give us the knowledge of it. And his reducing them to the rule and standard is called his making them, for no account is made of them further than they agree with that. To the law and to the testimony. (6.) Here are posts of sixty cubits, which, some think, was literally fulfilled when Cyrus, in his edict for rebuilding the temple at Jerusalem, ordered that the height thereof should be sixty cubits, that is, thirty yards and more, Ezra 6:3. (7.) Here were windows to the little chambers, and windows to the posts and arches (that is, to the cloisters below), and windows round about (Ezekiel 40:16), to signify the light from heaven with which the church is illuminated divine revelation is let into it for instruction, direction, and comfort, to those that dwell in God's house, light to work by, light to walk by, light to see themselves and one another by. There were lights to the little chambers even the least, and least

considerable, parts and members of the church, shall have light afforded them. All thy children shall be taught of the Lord. But they are narrow windows, as those in the temple, 1 Kings 6:4. The discoveries made to the church on earth are but narrow and scanty compared with what shall be in the future state, when we shall no longer see through a glass darkly. (8.) Divers courts are here spoken of, an outermost of all, then an outer court, then an inner, and then the innermost of all, into which the priests only entered, which (some think) may put us in mind "of the diversities of gifts, and graces, and offices, in the several members of Christ's mystical body here, as also of the several degrees of glory in the courts and mansions of heaven, as there are stars in several spheres and stars of several magnitudes in the fixed firmament." English Annotations. Some draw nearer to God than others and have a more intimate acquaintance with divine things but to a child of God a day in any of his courts is better than a thousand elsewhere. These courts had porches, or piazzas, round them, for the shelter of those that attended in them from wind and weather for when we are in the way of our duty to God we may believe ourselves to be under his special protection, that he will graciously provide for us, nay, that he will himself be to us a covert from the storm and tempest, Isaiah 4:5,6. (9.) On the posts were palm-trees engraven (Ezekiel 40:16), to signify that the righteous shall flourish like the palm-tree in the courts of God's house, Psalm 92:12. The more they are depressed with the burden of affliction the more strongly do they grow, as they say of the palm-trees. It likewise intimates the saints' victory and triumph over their spiritual enemies they have palms in their hands (Revelation 7:9) but lest they should drop these, or have them snatched out of their hands, they are here engraven upon the posts of the temple as perpetual monuments of their honour. Thanks be to God, who always causes us to triumph. Nay, believers shall themselves be made pillars in the temple of our God, and shall go no more out, and shall have his name engraven on them, which will be their brightest ornament and honour, Revelation 3:12. (10.) Notice is here taken of the pavement of the court, Ezekiel 40:17,18. The word intimates that the pavement was made of porphyry--stone, which was of the colour of burning coals for the brightest and most sparkling glories of this world should be put and kept under our feet when we draw near to God and are attending upon him. The stars are, as it were, the burning coals, or stones of a fiery colour, with which the pavement of God's celestial temple is laid and, if the pavement of the court be so bright and glittering, how glorious must we conclude the mansions of that house to be!

2. The gates that looked towards the north (Ezekiel 40:20) and towards the south (Ezekiel 40:24), with their appurtenances, are much the same with that towards the east, after the measure of the first gate, Ezekiel 40:21. But the description is repeated very particularly. And thus largely was the structure of the tabernacle related in Exodus, and of the temple in the books of Kings and Chronicles, to signify the special notice God does take, and his ministers should take, of all that belong to his church. His delight is in them his eye is upon them. He knows all that are his, all his living temples and all that belongs to them. Observe, (1.) This temple had not only a gate towards the east, to let into it the children of the east, that were famous for their wealth and wisdom, but it had a gate to the north, and another to the south, for the admission of the poorer and less civilized nations. The new Jerusalem has twelve gates, three towards each quarter of the world (Revelation 21:13) for many shall come from all parts to sit down there, Matthew 8:11. (2.) To those gates they went up by steps, seven steps (Ezekiel 40:22-26), which, as some observe, may remind us of the necessity of advancing in grace and holiness, adding one grace to another, going from step to step, from strength to strength, still pressing forward towards perfection--upward, upward, towards heaven, the temple above.Verses 27-38The Vision of the Temple. B. C. 574.

27 And there was a gate in the inner court toward the south: and he measured from gate to gate toward the south a hundred cubits. 28 And he brought me to the inner court by the south gate: and he measured the south gate according to these measures 29 And the little chambers thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows in it and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad. 30 And the arches round about were five and twenty cubits long, and five cubits broad. 31 And the arches thereof were toward the utter court and palm trees were upon the posts thereof: and the going up to it had eight steps. 32 And he brought me into the inner court toward the east: and he measured the gate according to these measures. 33 And the little chambers thereof, and the posts thereof, and the arches thereof, were according to these measures: and there were windows therein and in the arches thereof round about: it was fifty cubits long, and five and twenty cubits broad. 34 And the arches thereof were

toward the outward court and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps. 35 And he brought me to the north gate, and measured it according to these measures 36 The little chambers thereof, the posts thereof, and the arches thereof, and the windows to it round about: the length was fifty cubits, and the breadth five and twenty cubits. 37 And the posts thereof were toward the utter court and palm trees were upon the posts thereof, on this side, and on that side: and the going up to it had eight steps. 38 And the chambers and the entries thereof were by the posts of the gates, where they washed the burnt offering. In these verses we have a delineation of the inner court. The survey of the outer court ended with the south side of it. This of the inner court begins with the south side (Ezekiel 40:27), proceeds to the east (Ezekiel 40:32), and so to the north (Ezekiel 40:35) for here is no gate either of the outer or inner court towards the west. It should seem that in Solomon's temple there were gates westward, for we find porters towards the west, 1 Chronicles 9:24,26:8. But Josephus says that in the second temple there was no gate on the west side. Observe, 1. These gates into the inner court were exactly uniform with those into the outer court, the dimensions the same, the chambers adjoining the same, the galleries or rows round the court the same, and the very engravings on the posts the same. The work of grace, and its workings, are the same, for substance, in grown Christians that they are in young beginners, only that the former have got so much nearer their perfection. The faith of all the saints is alike precious, though it be not alike strong. There is a great resemblance between one child of God and another for all they are brethren and bear the same image. 2. The ascent into the outer court at each gate was by seven steps, but the ascent into the inner court at each gate was by eight steps. This is expressly taken notice of (Ezekiel 40:31,34,37), to signify that the nearer we approach to God the more we should rise above this world and the things of it. The people, who worshipped in the outer court, must rise seven steps above other people, but the priests, who attended in the inner court, must rise eight steps above them, must exceed them at least one step more than they exceed other people.Verses 39-49The Vision of the Temple. B. C. 574.

39 And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering. 40 And at the side without, as one goeth up to the entry of the north gate, were two tables and on the other side, which was at the porch of the gate, were two tables. 41 Four tables were on this side, and four tables on that side, by the side of the gate eight tables, whereupon they slew their sacrifices. 42 And the four tables were of hewn stone for the burnt offering, of a cubit and a half long, and a cubit and a half broad, and one cubit high: whereupon also they laid the instruments wherewith they slew the burnt offering and the sacrifice. 43 And within were hooks, a hand broad, fastened round about: and upon the tables was the flesh of the offering. 44 And without the inner gate were the chambers of the singers in the inner court, which was at the side of the north gate and their prospect was toward the south: one at the side of the east gate having the prospect toward the north. 45 And he said unto me, This chamber, whose prospect is toward the south, is for the priests, the keepers of the charge of the house. 46 And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok among the sons of Levi, which come near to the LORD to minister unto him. 47 So he measured the court, a hundred cubits long, and an hundred cubits broad, four-square and the altar that was before the house. 48 And he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate was three cubits on this side, and three cubits on that side. 49 The length of the porch was twenty cubits, and the breadth eleven cubits and he brought me by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side. In these verses we have an account,I. Of the tables that were in the porch of the gates of the inner court. We find no description of the altars of burnt-offerings in the midst of that court till Ezekiel 39:43:13. But, because the one altar under the law was to be exchanged for a multitude of tables under the gospel, here is early notice taken of the tables, at our entrance into the inner court for till we come to partake of the table of the Lord we are but professors at large our admission to that is our entrance into the inner court. But in this gospel-temple we meet with no altar till after the glory of the Lord has taken possession of it, for Christ is our altar, that sanctifies every gift. Here were eight tables provided, whereon to slay the sacrifices, Ezekiel

40:41. We read not of any tables for this purpose either in the tabernacle or in Solomon's temple. But here they are provided, to intimate the multitude of spiritual sacrifices that should be brought to God's house in gospel-times, and the multitude of hands that should be employed in offering up those sacrifices. Here were the shambles for the altar here were the dressers on which they laid the flesh of the sacrifice, the knives with which they cut it up, and the hooks on which they hung it up, that it might be ready to be offered on the altar (Ezekiel 40:43), and there also they washed the burnt-offerings (Ezekiel 40:38), to intimate that before we draw near to God's altar we must have every thing in readiness, must wash our hands, our hearts, those spiritual sacrifices, and so compass God's altar.II. The use that some of the chambers mentioned before were put to. 1. Some were for the singers, Ezekiel 40:44. It should seem they were first provided for before any other that attended this temple-service, to intimate, not only that the singing of psalms should still continue a gospel-ordinance, but that the gospel should furnish all that embrace it with abundant matter for joy and praise, and give them occasion to break forth into singing, which is often foretold concerning gospel times, Psalm 96:1,98:1. Christians should be singers. Blessed are those that dwell in God's house, they will be still praising him. 2. Others of them were for the priests, both those that kept the charge of the house, to cleanse it, and to see that none came into it to pollute it, and to keep it in good repair (Ezekiel 40:45), and those that kept the charge of the altar (Ezekiel 40:46), that came near to the Lord to minister to him. God will find convenient lodging for all his servants. Those that do the work of his house shall enjoy the comforts of it.III. Of the inner court, the court of the priests, which was fifty yards square, Ezekiel 40:47. The altar that was before the house was placed in the midst of this court, over-against the three gates, and, standing in a direct line with the three gates of the outer court, when the gates were set open all the people in the outer court might through them be spectators of the service done at the altar. Christ is both our altar and our sacrifice, to whom we must look with an eye of faith in all our approaches to God, and he is salvation in the midst of the earth (Psalm 74:12), to be looked unto from all quarters.IV. Of the porch of the house. The temple is called the house, emphatically, as if no other house were worthy to be called so. Before this house there was a porch, to teach us not to rush hastily and inconsiderately into the presence of God, but gradually, that is, gravely, and with solemnity, passing first through the outer

court, then the inner, then the porch, ere we enter into the house. Between this porch and the altar was a place where the priests used to pray, Joel 2:17. In the porch, besides the posts on which the doors were hung, there were pillars, probably for state and ornament, like Jachin and Boaz--He will establish in him is strength, Ezekiel 40:49. In the gospel church every thing is strong and firm, and every thing ought to be kept in its place and to be done decently and in order.

41 Chapter 41

IntroductionAn account was given of the porch of the house in the close of the foregoing chapter this brings us to the temple itself, the description of which here given creates much difficulty to the critical expositors and occasions differences among them. Those must consult them who are nice in their enquiries into the meaning of the particulars of this delineation it shall suffice us to observe, I. The dimensions of the house, the posts of it (Ezekiel 41:1), the door (Ezekiel 41:2), the wall and the side-chambers (Ezekiel 41:5,6), the foundations and wall of the chambers, their doors (Ezekiel 41:8-11), and the house itself, Ezekiel 41:13. II. The dimensions of the oracle, or most holy place, Ezekiel 41:3,4. III. An account of another building over against the separate place, Ezekiel 41:12-15. IV. The manner of the building of the house, Ezekiel 41:7,16,17. V. The ornaments of the house, Ezekiel 41:18-20. VI. The altar of incense and the table, Ezekiel 41:22. VII. The doors between the temple and the oracle, Ezekiel 41:23-26. There is so much difference both in the terms and in the rules of architecture between one age and another, one place and another, that it ought not to be any stumbling-block to us that there is so much in these descriptions dark and hard to be understood, about the meaning of which the learned are not agreed. To one not skilled in mathematics the mathematical description of a modern structure would be scarcely intelligible and yet to a common carpenter or mason among the Jews at that time we may suppose that all this, in the literal sense of it, was easy enough.Verses 1-11The Vision of the Temple. B. C. 574.

1 Afterward he brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle. 2 And the breadth of the door was ten cubits and the sides of the door were five cubits on the one side, and five cubits on the other side: and he measured the length thereof, forty cubits: and the breadth, twenty cubits. 3 Then went he inward, and measured the post of the door, two cubits and the door, six cubits and the breadth of the door, seven cubits. 4 So he measured the length thereof, twenty cubits and the breadth, twenty cubits, before the temple: and he said unto me, This is the most holy place. 5 After he measured the wall of the house, six cubits and the breadth of every side chamber, four cubits, round about the house on every side. 6 And the side chambers were three, one over another, and thirty in order and they entered into the wall which was of the house for the side chambers round about, that they might have hold, but they had not hold in the wall of the house. 7 And there was an enlarging, and a winding about still upward to the side chambers: for the winding about of the house went still upward round about the house: therefore the breadth of the house was still upward, and so increased from the lowest chamber to the highest by the midst. 8 I saw also the height of the house round about: the foundations of the side chambers were a full reed of six great cubits. 9 The thickness of the wall, which was for the side chamber without, was five cubits: and that which was left was the place of the side chambers that were within. 10 And between the chambers was the wideness of twenty cubits round about the house on every side. 11 And the doors of the side chambers were toward the place that was left, one door toward the north, and another door toward the south: and the breadth of the place that was left was five cubits round about. We are still attending a prophet that is under the guidance of an angel, and therefore attend with reverence, though we are often at a loss to know both what this is and what it is to us. Observe here, 1. After the prophet had observed the courts he was at length brought to the temple, Ezekiel 41:1. If we diligently attend to the instructions given us in the plainer parts of religion, and profit by them, we shall be led further into an acquaintance with the mysteries of the kingdom of heaven. Those that are willing to dwell in God's courts shall at length be brought into his temple. Ezekiel was himself a priest, but by the iniquity and calamity of the times was cut short of his birthright privilege of ministering in the temple but God makes up the loss to him by introducing him into this prophetical,

evangelical, celestial temple, and employing him to transmit a description of it to the church, in which he was dignified above all the rest of his order. 2. When our Lord Jesus spoke of the destroying of this temple, which his hearers understood of this second temple of Jerusalem, he spoke of the temple of his body (John 2:19,21) and with good reason might he speak so ambiguously when Ezekiel's vision had a joint respect to them both together, including also his mystical body the church, which is called the house of God (1 Timothy 3:15), and all the members of that body, which are living temples, in which the Spirit dwells. 3. The very posts of this temple, the door-posts, were as far one from the other, and consequently the door was as wide, as the whole breadth of the tabernacle of Moses (Ezekiel 41:1), namely, twelve cubits, Exodus 26:16,22,25. In comparison with what had been under the law we may say, Wide is the gate which leads into the church, the ceremonial law, that wall of partition which had so much straitened the gate, being taken down. 4. The most holy place was an exact square, twenty cubits each way, Ezekiel 41:4. For the new Jerusalem is exactly square (Revelation 21:16), denoting its stability for we look for a city that cannot be moved. 5. The upper stories were larger than the lower, Ezekiel 41:7. The walls of the temple were six cubits thick at the bottom, five in the middle story, and four in the highest, which gave room to enlarge the chambers the higher they went but care was taken that the timber might have fast hold (though God builds high, he builds firmly), yet so as not to weaken one part for the strengthening of another they had hold, but not in the wall of the house. By this spreading gradually, the side-chambers that were on the height of the house (in the uppermost story of all) were six cubits, whereas the lowest were but four they gained a cubit every story. The higher we build up ourselves in our most holy faith the more should our hearts, those living temples, be enlarged.Verses 12-26The Vision of the Temple. B. C. 574.

12 Now the building that was before the separate place at the end toward the west was seventy cubits broad and the wall of the building was five cubits thick round about, and the length thereof ninety cubits. 13 So he measured the house, a hundred cubits long and the separate place, and the building, with the walls thereof, an hundred cubits long 14 Also the breadth of the face of the house, and of the separate place toward the east, a hundred cubits. 15 And he measured the

length of the building over against the separate place which was behind it, and the galleries thereof on the one side and on the other side, a hundred cubits, with the inner temple, and the porches of the court 16 The door posts, and the narrow windows, and the galleries round about on their three stories, over against the door, cieled with wood round about, and from the ground up to the windows, and the windows were covered 17 To that above the door, even unto the inner house, and without, and by all the wall round about within and without, by measure. 18 And it was made with cherubims and palm trees, so that a palm tree was between a cherub and a cherub and every cherub had two faces 19 So that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side: it was made through all the house round about. 20 From the ground unto above the door were cherubims and palm trees made, and on the wall of the temple. 21 The posts of the temple were squared, and the face of the sanctuary the appearance of the one as the appearance of the other. 22 The altar of wood was three cubits high, and the length thereof two cubits and the corners thereof, and the length thereof, and the walls thereof, were of wood: and he said unto me, This is the table that is before the LORD. 23 And the temple and the sanctuary had two doors. 24 And the doors had two leaves apiece, two turning leaves two leaves for the one door, and two leaves for the other door. 25 And there were made on them, on the doors of the temple, cherubims and palm trees, like as were made upon the walls and there were thick planks upon the face of the porch without. 26 And there were narrow windows and palm trees on the one side and on the other side, on the sides of the porch, and upon the side chambers of the house, and thick planks. Here is, 1. An account of a building that was before the separate place (that is, before the temple), at the end towards the west (Ezekiel 41:12), which is here measured, and compared (Ezekiel 41:13) with the measure of the house, and appears to be of equal dimensions with it. This stood in a court by itself, which is measured (Ezekiel 41:15) and its galleries, or chambers belonging to it, its posts and windows, and the ornaments of them, Ezekiel 41:15-17. But what use was to be made of this other building we are not told perhaps, in this vision, it signified the setting up of a church among the Gentiles not inferior to the Jewish temple, but of quite another nature, and which should soon supersede it. 2. A description of the ornaments of the temple, and the other building. The walls on the inside from top to bottom were adorned with cherubim and palm-trees, placed alternately, as in Solomon's temple, 1 Kings 6:29. Each cherub is here said to

have two faces, the face of a man towards the palm tree on one side and the face of a young lion towards the palm-tree on the other side, Ezekiel 41:19. These seem to represent the angels, who have more than the wisdom of a man and the courage of a lion and in both they have an eye to the palms of victory and triumph which are set before them, and which they are sure of in all their conflicts with the powers of darkness. And in the assemblies of the saints angels are in a special manner present, 1 Corinthians 11:10. 3. A description of the posts of the doors both of the temple and of the sanctuary they were squared (Ezekiel 41:21), not round like pillars and the appearance of the one was as the appearance of the other. In the tabernacle, and in Solomon's temple, the door of the sanctuary, or most holy, was narrower than that of the temple, but here it was fully as broad for in gospel-times the way into the holiest of all is made more manifest than it was under the Old Testament (Hebrews 9:8) and therefore the door is wider. These doors are described, Ezekiel 41:23,24. The temple and the sanctuary had each of them its door, and they were two-leaved, folding doors. 4. We have here the description of the altar of incense, here said to be an altar of wood, Ezekiel 41:22. No mention is made of its being over-laid with gold but surely it was intended to be so, else it would not bear the fire with which the incense was to be burned, unless we will suppose that it served only to put the censers upon. Or else it intimates that the incense to be offered in the gospel-temple shall be purely spiritual, and the fire spiritual, which will not consume an altar of wood. Therefore this altar is called a table. This is the table that is before the Lord. Here, as before, we find the altar turned into a table for, the great sacrifice being now offered, that which we have to do is to feast upon the sacrifice at the Lord's table. 5. Here is the adorning of the doors and windows with palm-trees, that they might be of a piece with the walls of the house, Ezekiel 41:25,26. Thus the living temples are adorned, not with gold, or silver, or costly array, but with the hidden man of the heart, in that which is not corruptible.

42 Chapter 42

IntroductionThis chapter continues and concludes the describing and measuring of this mystical temple, which it is very hard to understand the particular architecture of, and yet more hard to comprehend the mystical meaning of. Here is, I. A description of the chambers that were about the courts, their situation and

structure (Ezekiel 42:1-13), and the uses for which they were designed, Ezekiel 42:13,14. II. A survey of the whole compass of ground which was taken up with the house, and the courts belonging to it, Ezekiel 42:15-20.Verses 1-14The Vision of the Temple. B. C. 574.

1 Then he brought me forth into the utter court, the way toward the north: and he brought me into the chamber that was over against the separate place, and which was before the building toward the north. 2 Before the length of a hundred cubits was the north door, and the breadth was fifty cubits. 3 Over against the twenty cubits which were for the inner court, and over against the pavement which was for the utter court, was gallery against gallery in three stories. 4 And before the chambers was a walk of ten cubits breadth inward, a way of one cubit and their doors toward the north. 5 Now the upper chambers were shorter: for the galleries were higher than these, than the lower, and than the middlemost of the building. 6 For they were in three stories, but had not pillars as the pillars of the courts: therefore the building was straitened more than the lowest and the middlemost from the ground. 7 And the wall that was without over against the chambers, toward the utter court on the forepart of the chambers, the length thereof was fifty cubits. 8 For the length of the chambers that were in the utter court was fifty cubits: and, lo, before the temple were a hundred cubits. 9 And from under these chambers was the entry on the east side, as one goeth into them from the utter court. 10 The chambers were in the thickness of the wall of the court toward the east, over against the separate place, and over against the building. 11 And the way before them was like the appearance of the chambers which were toward the north, as long as they, and as broad as they: and all their goings out were both according to their fashions, and according to their doors. 12 And according to the doors of the chambers that were toward the south was a door in the head of the way, even the way directly before the wall toward the east, as one entereth into them. 13 Then said he unto me, The north chambers and the south chambers, which are before the separate place, they be holy chambers, where the priests that approach unto the LORD shall eat the most holy things: there shall they lay the most holy things, and the meat offering, and the sin offering, and the trespass offering for the place is holy. 14 When the priests enter therein, then shall they not go out of the holy place into the utter

court, but there they shall lay their garments wherein they minister for they are holy and shall put on other garments, and shall approach to those things which are for the people. The prophet has taken a very exact view of the temple and the buildings belonging to it, and is now brought again into the outer court, to observe the chambers that were in that square.I. Here is a description of these chambers, which (as that which went before) seems to us very perplexed and intricate, through our unacquaintedness with the Hebrew language and the rules of architecture at that time. We shall only observe, in general, 1. That about the temple, which was the place of public worship, there were private chambers, to teach us that our attendance upon God in solemn ordinances will not excuse us from the duties of the closet. We must not only worship in the courts of God's house, but must, both before and after our attendance there, enter into our chambers, enter into our closets, and read and meditate, and pray to our Father in secret and a great deal of comfort the people of God have found in their communion with God in solitude. 2. That these chambers were many there were three stories of them, and, though the higher stories were not so large as the lower, yet they served as well for retirement, Ezekiel 42:5,6. There were many, that there might be conveniences for all such devout people as Anna the prophetess, who departed not from the temple night or day, Luke 2:37. In my Father's house are many mansions. In his house on earth there are so multitudes by faith have taken lodgings in his sanctuary, and yet there is room. 3. That these chambers, though they were private, yet were near the temple, within view of it, within reach of it, to teach us to prefer public worship before private (the Lord loves the gates of Zion more than all the dwellings of Jacob, and so must we), and to refer our private worship to the public. Our religious performances in our chambers must be to prepare us for the exercises of devotion in public, and to further us in our improvement of them, as our opportunities are. 4. That before these chambers there were walks of five yards broad (Ezekiel 42:4), in which those that had lodgings in these chambers might meet for conversation, might walk and talk together for their mutual edification, might communicate their knowledge and experiences. For we are not to spend all our time between the church and the chamber, though a great deal of time may be spent to very good purpose in both. But man is made for society, and Christians for the communion of saints and the duties of that communion we must make conscience of, and the privileges and pleasures of that communion

we must take the comfort of. It is promised to Joshua, who was high priest in the second temple, that God will give him places to walk in among those that stand by, Zechariah 3:7.II. Here is the use of these chambers appointed, Ezekiel 42:13,14. 1. They were for the priests that approach unto the Lord, that they may be always near their business and may not be non-residents. Therefore they are called holy chambers, because they were for use of those that ministered in holy things during their ministration. Those that have public work to do for God and the souls of men have need to be much in private, to fit themselves for it. Ministers should spend much time in their chambers, in reading, meditation, and prayer, that their profiting may appear and they ought to be provided with conveniences for this purpose. 2. There the priests were to deposit the most holy things, those parts of the offerings which fell to their share and there they were to eat them, they and their families, in a religious manner, for the place is holy and thus they must make a difference between those feasts upon the sacrifice and other meals. 3. There (among other uses) they were to lay their vestments, which God had appointed them to wear when they ministered at the altar, their linen ephods, coats, girdles, and bonnets. We read of the providing of priests garments after their return out of captivity, Nehemiah 7:70,72. When they had ended their service at the altar they must lay by those garments, to signify that the use of them should continue only during that dispensation but they must put on other garments, such as other people wear, when they approached to those things which were for the people, that is, to do that part of their service which related to the people, to teach them the law and to answer their enquiries. Their holy garments must be laid up, that they may be kept clean and decent for the credit of their service.Verses 15-20The Vision of the Temple. B. C. 574.

15 Now when he had made an end of measuring the inner house, he brought me forth toward the gate whose prospect is toward the east, and measured it round about. 16 He measured the east side with the measuring reed, five hundred reeds, with the measuring reed round about. 17 He measured the north side, five hundred reeds, with the measuring reed round about. 18 He measured the south side, five hundred reeds, with the measuring reed. 19 He turned about to the

west side, and measured five hundred reeds with the measuring reed. 20 He measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place. We have attended the measuring of this mystical temple and are now to see how far the holy ground on which we tread extends and that also is here measured, and found to take in a great compass. Observe, 1. What the dimensions of it were. It extended each way 500 reeds (Ezekiel 42:16-19), each reed above three yards and a half, so that it reached every way about an English measured mile, which, the ground lying square, was above four miles round. Thus large were the suburbs (as I may call them) of this mystical temple, signifying the great extent of the church in gospel-times, when all nations should be discipled and the kingdoms of the world made Christ's kingdoms. Room should be made in God's courts for the numerous forces of the Gentiles that shall flow into them, as was foretold, Isaiah 49:18,60:4. It is in part fulfilled already in the accession of the Gentiles to the church and we trust it shall have a more full accomplishment when the fulness of the Gentiles shall come in and all Israel shall be saved. 2. Why the dimensions of it were made thus large. It was to make a separation, by putting a very large distance between the sanctuary and the profane place and therefore there was a wall surrounding it, to keep off those that were unclean and to separate between the previous and the vile. Note, A difference is to be put between common and sacred things, between God's name and other names, between his day and other days, his book and other books, his institutions and other observances and a distance is to be put between our worldly and religious actions, so as still to go about the worship of God with a solemn pause.

43 Chapter 43

IntroductionThe prophet, having given us a view of the mystical temple, the gospel-church, as he received it from the Lord, that it might appear not to be erected in vain, comes to describe, in this and the next chapter, the worship that should be performed in it, but under the type of the Old-Testament services. In this chapter we have, I. Possession taken of this temple, by the glory of God filling it, Ezekiel 43:1-6. II. A promise given of the continuance of God's presence with his people upon condition of their return to, and continuance in, the instituted way of

worship, and their abandoning idols and idolatry, Ezekiel 43:7-12. III. A description of the altar of burnt-offerings, Ezekiel 43:13-17. IV. Directions given for the consecration of that altar, Ezekiel 43:18-27. Ezekiel seems here to stand between God and Israel, as Moses the servant of the Lord did when the sanctuary was first set up.Verses 1-6The Vision of the Temple. B. C. 574.

1 Afterward he brought me to the gate, even the gate that looketh toward the east: 2 And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory. 3 And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar and I fell upon my face. 4 And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. 5 So the spirit took me up, and brought me into the inner court and, behold, the glory of the LORD filled the house. 6 And I heard him speaking unto me out of the house and the man stood by me. After Ezekiel has patiently surveyed the temple of God, the greatest glory of this earth, he is admitted to a higher form, and honoured with a sight of the glories of the upper world it is said to him, Come up hither. He has seen the temple, and sees it to be very spacious and splendid but, till the glory of God comes into it, it is but like the dead bodies he had seen in vision (Ezekiel 37:1-28), that had no breath till the Spirit of life entered into them. Here therefore he sees the house filled with God's glory.I. He has a vision of the glory of God (Ezekiel 43:2), the glory of the God of Israel, that God who is in covenant with Israel, and whom they serve and worship. The idols of the heathen have no glory but what they owe to the goldsmith or the painter but this is the glory of the God of Israel. This glory came from the way of the east, and therefore he was brought to the gate that leads towards the east, to expect the appearance and approach of it. Christ's star was seen in the east, and he is that other angel that ascends out of the east, Revelation 7:2. For he is the morning star, he is the sun of righteousness. Two things he observed in this appearance of the glory of God:-- 1. The power of his word which he heard: His voice was like a noise of many waters, which is heard

very far, and makes impressions the noise of purling streams is grateful, of a roaring sea dreadful, Revelation 1:15,14:2. Christ's gospel, in the glory of which he shines, was to be proclaimed aloud, the report of it to be heard far to some it is a savour of life, to others of death, according as they are. 2. The brightness of his appearance which he saw: The earth shone with his glory for God is light, and none can bear the lustre of his light, none has seen nor can see it. Note, That glory of God which shines in the church shines on the world. When God appeared for David the brightness that was before him dispersed the clouds, Psalm 18:12. This appearance of the glory of God to Ezekiel he observed to be the same with the vision he saw when he first received his commission (Ezekiel 1:4), according to that by the river Chebar (Ezekiel 43:3) because God is the same, he was pleased to manifest himself in the same manner, for with him is no variableness. "It was the same" (says he) "as that which I saw when I came to destroy the city, that is, to foretel the city's destruction," which he did with such authority and efficacy, and the event did so certainly answer the prediction, that he might be said to destroy it. As a judge, in God's name, he passed a sentence upon it, which was soon executed. God appeared in the same manner when he sent him to speak words of terror and when he sent him to speak words of comfort for in both God is and will be glorified. He kills and he makes alive he wounds and he heals, Deuteronomy 32:39. To the same hand that destroyed we must look for deliverance. He has smitten, and he will bind up. Una eademque manus vulnus opemque tulit--The same hand inflicted the wound and healed it.II. He has a vision of the entrance of this glory into the temple. When he saw this glory he fell upon his face (Ezekiel 43:3), as not able to bear the lustre of God's glory, or rather as one willing to give him the glory of it by a humble and reverent adoration. But the Spirit took him up (Ezekiel 43:5) when the glory of the Lord had come into the house (Ezekiel 43:4), that he might see how the house was filled with it. He saw how the glory of the Lord in this same appearance departed from the temple, because it was profaned, to his great grief now he shall see it return to the temple to his great satisfaction. See Ezekiel 10:18,19,11:23. Note, Though God may forsake his people for a small moment, he will return with everlasting loving-kindness. God's glory filled the house as it had filled the tabernacle which Moses set up and the temple of Solomon, Exodus 40:34,1 Kings 8:10. Now we do not find that ever the Shechinah did in that manner take possession of the second temple, and therefore this was to have its accomplishment in that glory of the divine grace which shines so brightly in the

gospel church, and fills it. Here is no mention of a cloud filling the house as formerly, for we now with open face behold the glory of the Lord, in the face of Christ, and not as of old through the cloud of types.III. He receives instructions more immediately from the glory of the Lord, as Moses did when God had taken possession of the tabernacle (Leviticus 1:1): I heard him speaking to me out of the house, Ezekiel 43:6. God's glory shining in the church, we must thence expect to receive divine oracles. The man stood by me we could not bear to hear the voice of God any more than to see the face of God if Jesus Christ did not stand by us as Mediator. Or, if this was a created angel, it is observable that when God began to speak to Ezekiel he stood by and gave way, having no more to say. Nay, he stood by the prophet, as a learner with him for to the principalities and powers, to the angels themselves, who desire to look into these things, is known by the church the manifold wisdom of God, Ephesians 3:10. The man stood by him to conduct him thither where he might receive further discoveries, Ezekiel 44:1.Verses 7-12The Vision of the Temple. B. C. 574.

7 And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places. 8 In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name by their abominations that they have committed: wherefore I have consumed them in mine anger. 9 Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever. 10 Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities: and let them measure the pattern. 11 And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them. 12 This is the law of the house Upon the

top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house. God does here, in effect, renew his covenant with his people Israel, upon his retaking possession of the house, and Ezekiel negotiates the matter, as Moses formerly. This would be of great use to the captives at their return both for direction and encouragement but it looks further, to those that are blessed with the privileges of the gospel-temple, that they may understand how they are before him on their good behaviour.I. God, by the prophet, puts them in mind of their former provocations, for which they had long lain under the tokens of his displeasure. This conviction is spoken to them to make way for the comforts designed them. Though God gives and upbraids not, it becomes us, when he forgives, to upbraid ourselves with our unworthy conduct towards him. Let them now remember therefore, 1. That they had formerly defiled God's holy name, had profaned and abused all those sacred things by which he had made himself known among them, Ezekiel 43:7. They and their kings had brought contempt on the religion they professed, and their relation to God, by their spiritual whoredom, their idolatry, and by worshipping images, which they called their kings (for so Moloch signifies) or lords (for so Baal signifies), but which were really the carcases of kings, not only lifeless and useless, but loathsome and abominable as dead carcases, in their high places, set up in honour of them. They had defiled God's name by their abominations. And what were they? It was in setting their threshold by my thresholds, and their post by my posts, that is, adding their own inventions to God's institutions, and urging all to a compliance with them, as if they had been of equal authority and efficacy, teaching for doctrines the commandments of men (Isaiah 29:13) or, rather, setting up altars to their idols even in the courts of the temple, than which a more impudent affront could not be put upon the divine Majesty. Thus they set up a separation wall between him and them, which stopped the current of his favours to them and spoiled the acceptableness of their services to him. See what an indignity sinners do to God, setting up their walls in opposition to his, and thrusting him out from what is his right and see what injury they do to themselves, for the nearer any come to God with their sins the further they set him at a distance from them. Some give this sense of it: Though their houses joined close to God's house, their posts and thresholds to hi, so that they were in a manner his next neighbours, there was but a wall between me and them (so it is in the margin), so that it might have been expected they would acquaint

themselves with him and be in care to please him, yet they were not so much as neighbourly. Note, It often proves too true, The nearer the church the further from God. They were, by profession, in covenant with God, and yet they had defiled the place of his throne and of the soles of his feet, his temple, where he did both reside and reign. Jerusalem is called the city of the great king (Psalm 48:2) and his footstool, Psalm 99:5,132:7. Note, When God's ordinances are profaned his holy name is polluted. 2. That for this God had had a controversy with them in their late troubles. They could not condemn him, for he had but brought upon them the desert of their sins: Wherefore I have consumed them in my anger. Note, Those that pollute God's holy name fall under his just displeasure.II. He calls upon them to repent and reform, and, in order to that, to be ashamed of their iniquities (Ezekiel 43:9): "Now let them put away their whoredom now that they have smarted so severely for it, and now that God is returning in mercy to them and setting up his sanctuary again in the midst of them, now let them cast away their idols and have no more to do with them, that they may not again forfeit the privileges which they have been taught to know the worth of by the want of them. Let them put away their idols, those loathsome carcases of their kings, far from me, from being a provocation to me." This was seasonable counsel now that the prophet had the model or pattern of the temple to set before them for, 1. If they see that pattern, they will surely be ashamed of their sins (Ezekiel 43:10): when they see what mercy God has in store for them, notwithstanding their utter unworthiness of it, they will be ashamed to think of their disingenuous conduct towards him. Note, The goodness of God to us should lead us to repentance, especially to a penitential shame. Let them measure the pattern themselves, and see how much it exceeds the former pattern, and guess by that what great things God has in store for them and surely it will put them out of countenance to think what the desert of their sins was. And then, 2. If they be ashamed of their sins, they shall surely see more of the pattern, Ezekiel 43:11. If they be ashamed of all that they have done, upon a general view of the goodness of God, let them have a more distinct particular account of the temple. Note, Those that improve what they see and know of the goodness of God shall see and know more of it. And then, and not till then, we are qualified for God's favours, when we are truly humbled for our own follies. "Show them the form of the house let them see what a stately structure it will be and withal show them the ordinances and laws of it." Note, With the foresights of our comforts it is fit that we should get the knowledge of our duty with the

privileges of God's house we must acquaint ourselves with the rules of it. Show them these ordinances, that they may keep them and do them. Note, Therefore we are made to know our duty, that we may do it, and be blessed in our deed.III. He promises that they shall be such as they should be, and then he will be to them such as they would have him to be, Ezekiel 43:7. 1. The house of Israel shall no more defile my holy name. This is pure gospel. The precept of the law says, You must not defile my name: the grace of the gospel says, You shall not. Thus what is required in the covenant is promised in the covenant, Jeremiah 32:40. 2. Then I will dwell in the midst of them for ever and the same again Ezekiel 43:9. God secures to us his good-will be confirming in us his good work. If we do not defile his name, we may be sure that he will not depart from us.IV. The general law of God's house is laid down (Ezekiel 43:12), That, whereas formerly only the chancel, or sanctuary, was most holy, now the whole mountain of the house shall be so the whole limit thereof, including all the courts and all the chambers, shall be as the most holy place, signifying that in gospel-times, 1. The whole church shall have the privilege of the holy of holies, that of a near access to God. All believers have now, under the gospel, boldness to enter into the holiest (Hebrews 10:19), with this advantage, that whereas the high priest entered in the virtue of the blood of bulls and goats, we enter in the virtue of the blood of Jesus, and, wherever we are, we have through him access to the Father. 2. The whole church shall be under a mighty obligation to press towards the perfection of holiness, as he who has called us is holy. All must now be most holy. Holiness becomes God's house for ever, and in gospel-times more than ever. Behold this is the law of the house let none expect the protection of it that will not submit to this law.Verses 13-27The Vision of the Temple. B. C. 574.

13 And these are the measures of the altar after the cubits: The cubit is a cubit and a hand breadth even the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about shall be a span: and this shall be the higher place of the altar. 14 And from the bottom upon the ground even to the lower settle shall be two cubits, and the breadth one cubit and from the lesser settle even to the greater settle shall be four cubits, and the breadth one cubit. 15 So the altar shall be four cubits and from the altar and upward shall

be four horns. 16 And the altar shall be twelve cubits long, twelve broad, square in the four squares thereof. 17 And the settle shall be fourteen cubits long and fourteen broad in the four squares thereof and the border about it shall be half a cubit and the bottom thereof shall be a cubit about and his stairs shall look toward the east. 18 And he said unto me, Son of man, thus saith the Lord GOD These are the ordinances of the altar in the day when they shall make it, to offer burnt offerings thereon, and to sprinkle blood thereon. 19 And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, saith the Lord GOD, a young bullock for a sin offering. 20 And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it. 21 Thou shalt take the bullock also of the sin offering, and he shall burn it in the appointed place of the house, without the sanctuary. 22 And on the second day thou shalt offer a kid of the goats without blemish for a sin offering and they shall cleanse the altar, as they did cleanse it with the bullock. 23 When thou hast made an end of cleansing it, thou shalt offer a young bullock without blemish, and a ram out of the flock without blemish. 24 And thou shalt offer them before the LORD, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the LORD. 25 Seven days shalt thou prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock, without blemish. 26 Seven days shall they purge the altar and purify it and they shall consecrate themselves. 27 And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings and I will accept you, saith the Lord GOD. This relates to the altar in this mystical temple, and that is mystical too for Christ is our altar. The Jews, after their return out of captivity, had an altar long before they had a temple, Ezra 3:3. But this was an altar in the temple. Now here we have,I. The measures of the altar, Ezekiel 43:13. It was six yards square at the top and seven yards square at the bottom it was four yards and a half high it had a lower bench or shelf, here called a settle, a yard from the ground, on which some of the priests stood to minister, and another two yards above that, on which others of them stood, and these were each of them half a yard broad, and had ledges on either side, that they might stand firmly upon them. The sacrifices were killed at the table spoken of before, Ezekiel 40:39. What was to be burnt on the altar was

given up to those on the lower bench, and handed by them to those on the higher, and they laid it on the altar. Thus in the service of God we must be assistant to one another.II. The ordinances of the altar. Directions are here given, 1. Concerning the dedication of the altar at first. Seven days were to be spent in the dedication of it, and every day sacrifices were to be offered upon it, and particularly a goat for a sin-offering (Ezekiel 43:25), besides a young bullock for a sin-offering on the first day (Ezekiel 43:19), which teaches us in all our religious services to have an eye to Christ the great sin-offering. Neither our persons nor our performances can be acceptable to God unless sin be taken away, and that cannot be taken away but by the blood of Christ, which both sanctifies the altar (for Christ entered by his own blood, Hebrews 9:12) and the gift upon the altar. There were also to be a bullock and a ram offered for a burnt-offering (Ezekiel 43:24), which was intended purely for the glory of God, to teach us to have an eye to that in all our services we present ourselves as living sacrifices, and our devotions as spiritual sacrifices, that we and they may be to him for a name, and for a praise, and for a glory. The dedication of the altar is here called the cleansing and purging of it, Ezekiel 43:20,26. Christ, our altar, though he had no pollution to be cleansed from, yet sanctified himself (John 17:19) and when we consecrate the altars of our hearts to God, to have the fire of holy love always burning upon them, we must see that they be purified and cleansed from the love of the world and the lusts of the flesh. It is observable that there are several differences between the rites of dedication here and those which were appointed Exodus 29:1-46, to intimate that the ceremonial institutions were mutable things, and the changes in them were earnests of their period in Christ. Only here, according to the general law, that all the sacrifices must be seasoned with salt (Leviticus 2:13), particular orders are given (Ezekiel 43:24) that the priests shall cast salt upon the sacrifices. Grace is the salt with which all our religious performances must be seasoned, Colossians 4:6. An everlasting covenant is called a covenant of salt, because it is incorruptible. The glory reserved for us is incorruptible and undefiled and the grace wrought in us is the hidden man of the heart in that which is not corruptible. 2. Concerning the constant use that should be made of it, when it was dedicated: Henceforward the priests shall make their burnt-offerings and peace-offerings upon this altar (Ezekiel 43:27), for therefore it was sanctified, that it might sanctify the gift that was offered upon it. Observe further, (1.) Who were to serve at the altar: The priests of the seed of Zadok, Ezekiel 43:19. That family

was substituted in the room of Abiathar by Solomon, and God confirms it. His name signifies righteous, for they are the righteous seed that are priests to God, through Christ the Lord our righteousness. (2.) How they should prepare for this service (Ezekiel 43:26): They shall consecrate themselves, shall fill their hand with the offerings, in token of the giving up of themselves with their offerings to God and to his service. Note, Before we minister to the Lord in holy things we must consecrate ourselves by getting our hands and hearts filled with those things. (3.) How they should speed in it (Ezekiel 43:27): I will accept you. And if God now accept our works, if our services be pleasing to him, it is enough, we need no more. Those that give themselves to God shall be accepted of God, their persons first and then their performances, through the Mediator.

44 Chapter 44

IntroductionIn this chapter we have, I. The appropriating of the east gate of the temple to the prince, Ezekiel 44:1-3. II. A reproof sent to the house of Israel for their former profanations of God's sanctuary, with a charge to them to be more strict for the future, Ezekiel 44:4-9. III. The degrading of those Levites that had formerly been guilty of idolatry and the establishing of the priesthood in the family of Zadok, which had kept their integrity, Ezekiel 44:10-16. IV. Divers laws and ordinances concerning the priests, Ezekiel 44:17-31.Verses 1-3Message of the House of Israel. B. C. 574.

1 Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east and it was shut. 2 Then said the LORD unto me This gate shall be shut, it shall not be opened, and no man shall enter in by it because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut. 3 It is for the prince the prince, he shall sit in it to eat bread before the LORD he shall enter by the way of the porch of that gate, and shall go out by the way of the same. The prophet is here brought to review what he had before once surveyed for, though we have often looked into the things of God, they will yet bear to be looked over again, such a copiousness there is in them. The lessons we have

learned we should still repeat to ourselves. Every time we review the sacred fabric of holy things, which we have in the scriptures, we shall still find something new which we did not before take notice of. The prophet is brought a third time to the east gate, and finds it shut, which intimates that the rest of the gates were open at all times to the worshippers. But such an account is given of this gate's being shut as puts honour, 1. Upon the God of Israel. It is for the honour of him that the gate of the inner court, at which his glory entered when he took possession of the house, was ever after kept shut, and no man was allowed to enter in by it, Ezekiel 44:2. The difference ever after made between this and the other gates, that this was shut when the others were open, was intended both to perpetuate the remembrance of the solemn entrance of the glory of the Lord into the house (which it would remain a traditional evidence of the truth of) and also to possess the minds of people with a reverence for the Divine Majesty, and with very awful thoughts of his transcendent glory, which was designed in God's charge to Moses at the bush, Put off thy shoe from off thy foot. God will have a way by himself. 2. Upon the prince of Israel, Ezekiel 44:3. It is an honour to him that though he may not enter in by this gate, for no man may, yet, (1.) He shall sit in this gate to eat his share of the peace-offerings, that sacred food, before the Lord. (2.) He shall enter by the way of the porch of that gate, by some little door or wicket, either in the gate or adjoining to it, which is called the say of the porch. This as to signify that God puts some of his glory upon magistrates, upon the princes of his people, for he has said, You are gods. Some by the prince here understand the high priests, or the sagan or second priest and that he only was allowed to enter by this gate, for he was God's representative. Christ is the high priest of our profession, who entered himself into the holy place, and opened the kingdom of heaven to all believers.Verses 4-9Idolatry of the Levites. B. C. 574.

4 Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the LORD filled the house of the LORD: and I fell upon my face. 5 And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all the laws thereof and mark well the entering in of the house, with every going forth of the sanctuary. 6 And thou shalt

say to the rebellious, even to the house of Israel, Thus saith the Lord GOD O ye house of Israel, let it suffice you of all your abominations, 7 In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations. 8 And ye have not kept the charge of mine holy things: but ye have set keepers of my charge in my sanctuary for yourselves. 9 Thus saith the Lord GOD No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel. This is much to the same purport with what we had in the beginning of Ezekiel 43:1-31 As the prophet must look again upon what he had before seen, so he must be told again what he had before heard. Here, as before, he sees the house filled with the glory of the Lord, which strikes an awe upon him, so that he falls prostrate at the sight, the humblest posture of adoration and the expression of a holy awe: I fell upon my face, Ezekiel 44:4. Note, The more we see of the glory of God the more low we shall lie in our own eyes. Now here,I. God charges the prophet to take a very particular notice of all he saw, and all that was said to him (Ezekiel 44:5): "Behold with thy eyes what is shown thee, particularly the entering in of the house and every going forth of it, all the inlets and all the outlets of the sanctuary " those he must take special notice of. Note, In acquainting ourselves with divine things we must not aim so much at an abstract speculation of the things themselves as at finding the plain appointed way of converse and communion with those things, that we may go in and out and find pasture. 2. Hear with thy ears all that I say unto thee about the laws and ordinances of the house, which he was to instruct the people in. Note, Those who are appointed to be teachers have need to be very diligent careful learners, that they may neither forget any of the things they are entrusted with nor mistake concerning them.II. He sends him upon an errand to the people, to the rebellious, even to the house of Israel, Ezekiel 44:6. It is sad to think that the house of Israel should deserve this character from him who perfectly knew them, that a people in covenant with God should be rebellious against him. Who are his subjects if the house of Israel be rebels? But it is an instance of God's rich mercy that, though they had been rebellious, yet, being the house of Israel, he does not cast them off, but sends an ambassador to them, to invite and encourage them to return to their allegiance, which he would not have done if he had been pleased to kill

them. The whole race of mankind has fallen under the character here given of the house of Israel but our Lord Jesus, when he ascended on high, received gifts for men, yea, even for the rebellious also, that, as here, the Lord God might dwell among them, Psalm 68:18.1. He must tell them of their faults, must show them their rebellions, must show the house of Jacob their sins. Note, Those that are sent to comfort God's people must first convince them, and so prepare them for comfort. Let it suffice you of all your abominations, Ezekiel 44:6. Note, It is time for those that have continued long in sin to reckon it long enough, and too long, and to begin to think of taking up in time, and leaving off their evil courses. "Let the time past of your lives suffice, for by this time, surely, you have surfeited upon your abominations and have become sick of them," 1 Peter 4:3. That which is here charged upon them is, (1.) That they had admitted those to the privileges of the sanctuary that were not entitled to them whereas God had said, The stranger that comes nigh shall be put to death, they had not only connived at the intrusion of strangers into the sanctuary, but had themselves introduced them (Ezekiel 44:7): You brought in strangers uncircumcised in flesh, and therefore under a legal incapacity to enter into the sanctuary, which was a breaking of the covenant of circumcision, throwing down the hedge of their peculiarity, and laying themselves in common with the rest of the world. Yet if these strangers had been devout and good, though they were not circumcised, the crime would not have been so great but they were uncircumcised in heart too, unhumbled, unreformed, and strangers indeed to God and all goodness. When they came to offer sacrifice they brought these with them to feast with them upon the sacrifice, because they were fond of their company, and this was one of their abominations, wherewith they polluted God's sanctuary it was giving that which was holy unto dogs, Matthew 7:6. Note, The admission of those who are openly wicked and profane to special ordinances is a polluting of God's sanctuary and a great provocation to him. (2.) That they had employed those in the service of the sanctuary who were not fit for it. Though none but priests and Levites were to minister in the sanctuary, yet we may suppose that all who were priests and Levites did not immediately attend there, but chosen men of them, who were best qualified, who were most wise, serious, and conscientious, and most likely to keep the charge of the holy things carefully but, in making this choice, they had not regard to merit and qualification for the work: "You have set keepers of my charge in my sanctuary for yourselves, such as you had some favour or affection for, such as you either had got, or

hoped to get, money by, or such as would comply with your humours and would dispense with the laws of the sanctuary to please you thus you have not kept the charge of my holy things." Note, Those who have the choice of the keepers of the holy things, if, to serve some secular selfish purpose, they choose such as are unfit and unfaithful, will justly have it laid at their door, that they have betrayed the holy things by lodging them in bad hands.2. He must tell them their duty (Ezekiel 44:9): "No stranger shall enter into my sanctuary till he has first submitted to the laws of it." But, lest any should think that this excluded the penitent believing Gentiles from the church, the stranger here is described to be one that is uncircumcised in heart, not in sincerity consenting to the covenant, nor putting away the filth of the flesh whereas the believing Gentiles were circumcised with the circumcision made without hands, Colossians 2:11. This circumcision of the heart, in the spirit, not in the letter, was what the unbelieving Jews were strangers to and unconcerned about, while yet they were zealous to keep out of the sanctuary uncircumcised Gentiles, witness their rage against Paul when they did but suspect him to have brought Greeks into the temple, Acts 21:28.Verses 10-16Idolatrous Priests Degraded. B. C. 574.

10 And the Levites that are gone away far from me, when Israel went astray, which went astray away from me after their idols they shall even bear their iniquity. 11 Yet they shall be ministers in my sanctuary, having charge at the gates of the house, and ministering to the house: they shall slay the burnt offering and the sacrifice for the people, and they shall stand before them to minister unto them. 12 Because they ministered unto them before their idols, and caused the house of Israel to fall into iniquity therefore have I lifted up mine hand against them, saith the Lord GOD, and they shall bear their iniquity. 13 And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed. 14 But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein. 15 But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me

to offer unto me the fat and the blood, saith the Lord GOD: 16 They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge. The Master of the house, being about to set up house again, takes account of his servants the priests, and sees who are fit to be turned out of their places and who to be kept in, and takes a course with them accordingly.I. Those who have been treacherous are degraded and put lower those Levites--or priests who were carried down the stream of the apostasy of Israel formerly, who went astray from God after their idols (Ezekiel 44:10), who had complied with the idolatrous kings of Israel or Judah, who ministered to them before their idols (Ezekiel 44:12), bowed with them in the house of Rimmon, or set up altars for them, as Urijah did for Ahaz, and so caused the house of Israel to fall into iniquity, led them to sin and hardened them in sin for, if the priests go astray, many will follow their pernicious ways. Perhaps in Babylon some of the Jewish priests had complied with the idolaters of the place, to the great scandal of their religion. Now these priests who had thus prevaricated were justly put under the mark of God's displeasure or, if they were dead (as it is probable that they were, if the crime were committed before the captivity), the iniquity was visited upon their children. Or perhaps it was the whole family of Abiathar that had been guilty of this trespass, which was now called to account for it. And, 1. They are sentenced to be deprived, in part, of their office, and from the dignity of priests are put down into the condition or ordinary Levites. God has lifted up his hand against them, has said it, and sworn it, that they shall bear their iniquity (Ezekiel 44:12) assuredly they shall suffer for it, shall suffer disgrace for it they shall bear their shame (Ezekiel 44:13), for though they have (we charitably hope) repented of it, yet they shall not come near to do the office of a priest, that is, those parts of the office that were peculiar to them, they shall not come near to any of the holy things within the sanctuary, Ezekiel 44:13. Note, those who have robbed God of his honour will justly be deprived of their honour. And it is really a great punishment to be forbidden to come near to God and justly might those who have once gone away from him be rejected as unworthy ever to come near to him and put at an everlasting distance. 2. Yet there is a mixture of mercy in this sentence. God deals not in severity, as he might have done, with those who had dealt treacherously with him, but mitigates the sentence, Ezekiel 44:11,14. They are deprived but in part, ab officio--of their office, and, it should seem, not at all à beneficio--of their emoluments. They shall help to slay the sacrifice, which the

Levites were permitted to do, and which in this temple was done, not at the altar, but at the tables, Ezekiel 40:29. They shall be porters at the gates of the house, and they shall be keepers of the charge of the house, for all the service thereof. Note, Those who may not be fit to be employed in one kind of service may yet be fit to be employed in another and even those who have offended may yet be made use of, and not quite thrown aside, much less thrown away.II. Those who have been faithful are honoured and established, Ezekiel 44:15,16. These are remarkably distinguished from the other: "But the sons of Zadok, who kept their integrity in a time of general apostasy, who went not astray when others did, they shall come near to me, shall come near to my table." Note, God will put marks of honour upon those who give proofs of their fidelity and constancy to him in shaking trying times, and will employ those in his service who have kept close to his service when others deserted it and drew back. And it ought to be reckoned a true and great reward of stability in duty to be established in it. If we keep close to God, God will keep us close to him.Verses 17-31Directions Concerning the Priests. B. C. 574.

17 And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments and no wool shall come upon them, whiles they minister in the gates of the inner court, and within. 18 They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins they shall not gird themselves with any thing that causeth sweat. 19 And when they go forth into the utter court, even into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments and they shall not sanctify the people with their garments. 20 Neither shall they shave their heads, nor suffer their locks to grow long they shall only poll their heads. 21 Neither shall any priest drink wine, when they enter into the inner court. 22 Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before. 23 And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean. 24 And in controversy they shall stand in judgment and they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies and they

shall hallow my sabbaths. 25 And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves. 26 And after he is cleansed, they shall reckon unto him seven days. 27 And in the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering, saith the Lord GOD. 28 And it shall be unto them for an inheritance: I am their inheritance: and ye shall give them no possession in Israel: I am their possession. 29 They shall eat the meat offering, and the sin offering, and the trespass offering and every dedicated thing in Israel shall be theirs. 30 And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest's: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house. 31 The priests shall not eat of any thing that is dead of itself, or torn, whether it be fowl or beast. God's priests must be regulars, not seculars and therefore here are rules laid down for them to govern themselves by and due encouragement given them to live up to those rules. Directions are here given,I. Concerning their clothes they must wear linen garments when they went in to minister or do any service in the inner court, or in the sanctuary, and nothing that was woollen, because it would cause sweat, Ezekiel 44:17,18. They must dress themselves cool, that they might go the more readily about their work and they had the more need to do so because they were to attend the altars, which had constant fires upon them. And they must dress themselves clean and sweet, and avoid every thing that was sweaty and filthy, to signify the purity of mind with which the service of God is to be attended to. Sweat came in with sin and was part of the curse. In the sweat of thy face shalt thou eat bread. Clothes came in with sin, coats of skins did and therefore the priests must use as little and as light clothing as possible, and not such as caused sweat. When they had finished their service they must change their clothes again, and lay up their linen garments in the chambers appointed for that purpose, Ezekiel 44:19, as before, Ezekiel 42:14. They must not go among the people with their holy garments on, lest they should imagine themselves sanctified by the touch of them or, They shall sanctify the people, that is (as it is explained, Ezekiel 42:14), they shall approach to those things which are for the people, in their ordinary garments.II. Concerning their hair in that they must avoid extremes on both hands (Ezekiel 44:20): They must not shave their heads, in imitation of the Gentile priests, and

as the priests of the Romish church do nor, on the other hand, must they suffer their locks to grow long, as the beaux, or that they might be thought Nazarites, when really they were not but they must be grave and modest, must poll their heads and keep their hair short. If a man, especially a minister, wear long hair, it is not becoming (1 Corinthians 11:14) it is effeminate.III. Concerning their diet they must be sure to drink no wine when they went in to minister, lest they should rink to excess, should drink and forget the law, Ezekiel 44:21. It is not for kings to drink wine, more than will do them good, much less for priests. See Leviticus 10:9; Proverbs 31:4,5.IV. Concerning their marriages, Ezekiel 44:22. Here they must consult the credit of their office, and not marry one that had been divorced, that was at least under the suspicion of immodesty, nor a widow, unless she were a priest's widow, that had been accustomed to the usages of the priests' families. Others may do that which ministers may not do, but must deny themselves in, in honour of their character. Their wives as well as themselves must be of good report.V. Concerning their preaching and church-government. 1. It was part of their business to teach the people and herein they must approve themselves both skilful and faithful (Ezekiel 44:23): They shall teach my people the difference between the holy and the profane, between good and evil, lawful and unlawful, that they may neither scruple what is lawful nor venture upon what is unlawful, that they may not pollute what is holy nor pollute themselves with what is profane. Ministers must take pains to cause people to discern between the clean and the unclean, that they may not confound the distinctions between right and wrong, nor mistake concerning them, so as to put darkness for light and light for darkness, but may have a good judgment of discretion concerning their own actions. 2. It was part of their business to judge upon appeals made to them (Deuteronomy 17:8,9) and in controversy they shall stand in judgment, Ezekiel 44:24. They shall have the honesty to stand up for what is right, and, when they have passed a right judgment, shall have the courage to stand to it and stand by it. They must judge, not according to their own fancies, or inclinations, or secular interests, but according to my judgments that must be their rule and standard. Note, Ministers must decide controversies according to the word of God, to the law and to the testimony. Sit liber judex--Let the judge be unbiased. Their business is to keep courts in God's name, to preside in the congregations of his people. And herein they must go to the statute-book: They shall keep my statutes in all my assemblies. God calls the assemblies of his people his assemblies,

because they are held in his name, to his glory. Ministers are the masters of those assemblies, are to preside in them, and in all their acts must keep close to God's laws. Another part of their work, as church governors, is to hallow God's sabbaths, to do the public work of that day with a becoming care and reverence, as the work of a holy day should be done, and to see that God's people also sanctify that day and do nothing to pollute it.VI. Concerning their mourning for dead relations the rule here agrees with the law of Moses, Leviticus 21:1,11. A priest shall not come near any dead body (for they must be purified from dead works) except of his next relations, Ezekiel 44:25. Decent expressions of a pious sorrow for dear relations, when they are removed by death, are not disagreeable to the character of a minister. Yet by this approach to the dead body of a relation they contracted a ceremonial pollution, from which they must be cleansed by a sin-offering before they went in again to minister, Ezekiel 44:26,27. Note, Though sorrow for the dead is very allowable and commendable, yet there is danger of sinning in it, either by excess or dissimulation and those tears have too often need to be wept over again.VII. Concerning their maintenance they must live upon the altar at which they served, and live comfortably (Ezekiel 44:28): "You shall give them no possession in Israel, no lands or tenements, lest they should be entangled with the affairs of this life " for God has said, I am their inheritance, and they need no other in reserve I am their possession, and they need no other in hand. Some land was allowed them (Ezekiel 48:10), but their principal subsistence was by their office. What God appropriated to himself they were the receivers of, for their own proper use and behoof they lived upon the holy things, and so God himself was the portion both of their inheritance and of their cup. Note, Those who have God for their inheritance and their possession may be content with a little, and ought not to covet a great deal of the possessions and inheritances of this earth. If we have God, we have all and therefore may well reckon that we have enough. Observe,1. What the priests were to have from the people, for their maintenance and encouragement. (1.) They must have the flesh of many of the offerings, the sin-offering and trespass-offering, which would supply them and their families with flesh-meat, and the meat-offerings, which would supply them with bread. What we offer to God will redound to our own advantage. (2.) They must have every dedicated devoted thing in Israel, which was in many cases to be turned into money and given to the priest. This is explained, Ezekiel 44:20. Every oblation or free-will offering (which in times of reformation and devotion would be many and

considerable) of all, of every sort of your oblations, shall be the priest's. We have the law concerning them Leviticus 27:1-34. (3.) They were to have the first of the dough when it was going to the oven, as well as the first of their fruits when they were going to the barn. God, who is the first, must have the first and, if it belong to him, his priests must have it. We may then comfortably enjoy what we have, when a share of it has been first set apart for works of piety and charity. To this the apostle's rule bears some analogy, to begin the week with laying by for pious uses, 1 Corinthians 16:2. The priests being so well provided for, it would be inexcusable in them if they (contrary to the law which every Israelite is bound by) should eat that which is torn or which died of itself, Ezekiel 44:31. Those that were in want of necessary food might perhaps expect to be dispensed with in such a case. Poverty has its temptations, but the priests were so well provided for that they could have no pretence for it.2. What the people might expect from the priest for their recompence. Those that are kind to a prophet, to a priest, shall have a prophet's, a priest's reward: That he may cause the blessing to rest in thy house (Ezekiel 44:30), that God may cause it by commanding it, that the priest may cause it by praying for it and it was part of the priest's work to bless the people in the name of the Lord, not only their congregations, but their families. Note, It is all in all to the comfort of any house to have the blessing of God upon it and to have the blessing to rest in it, to dwell where we dwell and to attend the entail of it upon those that shall come after us. And the way to have the blessing of God abide upon our estates is to honour God with them, and to give him and his ministers, him and his poor, their share out of them. God blesses, he surely blesses, the habitation of those who are thus just, Proverbs 3:33. And ministers, by instructing and praying for the families that are kind to them, should do their part towards causing the blessing to rest there. Peace be to this house.

45 Chapter 45

IntroductionIn this chapter is further represented to the prophet, in vision, I. The division of the holy land, so much for the temple, and the priests that attended the service of it (Ezekiel 45:1-4), so much for the Levites (Ezekiel 45:5), so much for the city (Ezekiel 45:6), so much for the prince, and the residue to the people, Ezekiel 45:7,8. II. The ordinances of justice that were given both to prince and people,

Ezekiel 45:9-12. III. The oblations they were to offer, and the prince's part in those oblations, Ezekiel 45:13-17. Particularly in the beginning of the year (Ezekiel 45:18-20) and in the passover, and the feast of tabernacles, Ezekiel 45:21-25. And all this seems to point at the new church-state that should be set up under the gospel, which, both for extent and for purity, should far exceed that of the Old Testament.Verses 1-8The Division of the Holy Land. B. C. 574.

1 Moreover, when ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, a holy portion of the land: the length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand. This shall be holy in all the borders thereof round about. 2 Of this there shall be for the sanctuary five hundred in length, with five hundred in breadth, square round about and fifty cubits round about for the suburbs thereof. 3 And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary and the most holy place. 4 The holy portion of the land shall be for the priests the ministers of the sanctuary, which shall come near to minister unto the LORD: and it shall be a place for their houses, and an holy place for the sanctuary. 5 And the five and twenty thousand of length, and the ten thousand of breadth, shall also the Levites, the ministers of the house, have for themselves, for a possession for twenty chambers. 6 And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion: it shall be for the whole house of Israel. 7 And a portion shall be for the prince on the one side and on the other side of the oblation of the holy portion, and of the possession of the city, before the oblation of the holy portion, and before the possession of the city, from the west side westward, and from the east side eastward: and the length shall be over against one of the portions, from the west border unto the east border. 8 In the land shall be his possession in Israel: and my princes shall no more oppress my people and the rest of the land shall they give to the house of Israel according to their tribes. Directions are here given for the dividing of the land after their return to it and, God having warranted them to do it, would be an act of faith, and not of folly, thus to divide it before they had it. And it would be welcome news to the captives to

hear that they should not only return to their own land, but that, whereas they were now but few in number, they should increase and multiply, so as to replenish it. But this never had its accomplishment in the Jewish state after the return out of captivity, but was to be fulfilled in the model of the Christian church, which was perfectly new (as this division of the land was quite different from that in Joshua's time) and much enlarged by the accession of the Gentiles to it and it will be perfected in the heavenly kingdom, of which the land of Canaan had always been a type. Now, 1. Here is the portion of land assigned to the sanctuary, in the midst of which the temple was to be built, with all its courts and purlieus the rest round about it was for the priests. This is called (Ezekiel 45:1) an oblation to the Lord for what is given in works of piety, for the maintenance and support of the worship of God and the advancement of religion, God accepts as given to him, if it be done with a single eye. It is a holy portion of the land, which is to be set out first, as the first-fruits that sanctify the lump. The appropriating of lands for the support of religion and the ministry is an act of piety that bids as fair for perpetuity, and the benefit of posterity, as any. This holy portion of the land was to be measured, and the borders of it fixed, that the sanctuary itself might not have more than its share and in time engross the whole land. So far the lands of the church shall extend and no further as in our own kingdom donations to the church were of old limited by the statute of mortmain. The lands here allotted to the sanctuary were 25,000 reeds (so our translation makes it, though some make them only cubits) in length, and 10,000 in breadth-about eighty miles one way and thirty miles another way (say some) twenty-five miles one way and ten miles the other way, so others. The priests and Levites that were to come near to minister were to have their dwellings in this portion of the land that was round about the sanctuary, that they might be near their work whereas by the distribution of land in Joshua's time the cities of the priests and Levites were dispersed all the nation over. This intimates that gospel ministers should reside upon their charge where their service lies there must they live. 2. Next to the lands of the sanctuary the city-lands are assigned, in which the holy city was to be built, and with the issues and profits of which the citizens were to be maintained (Ezekiel 45:6): It shall be for the whole house of Israel, not appropriated, as before, to one tribe or two, but some of all the tribes shall dwell in the city, as we find they did, Nehemiah 11:1,2. The portion for the city was fully as long, but only half as broad, as that for the sanctuary for the city was enriched by trade and therefore had the less need of lands. 3. The next allotment after the

church-lands and the city-lands is of the crown-lands, Ezekiel 45:7,8. Here is no admeasurement of these, but they are said to lie on the one side and on the other side of the church-lands and city-lands, to intimate that the prince with his wealth and power was to be a protection to both. Some make the prince's share equal to the church's and city's share both together others make it to be a thirteenth part of the rest of the land, the other twelve parts being for the twelve tribes. The prince that attends continually to the administration of public affairs must have wherewithal to support his dignity, and have abundance, that he may not be in temptation to oppress the people, which yet with many does not prevent that but the grace of God shall prevent it, for it is promised here, My princes shall no more oppress my people for God will make the officers peace and the exactors righteousness. Notwithstanding this, we find that after the return of the Jews to their own land the princes were complained of for their exactions. But Nehemiah was one that did not do as the former governors, and yet kept a handsome court, Nehemiah 5:15,18. But so much is said of the prince in this mystical holy state, to intimate that in the gospel-church magistrates should be as nursing fathers to it and Christian princes its patrons and protectors and the holy religion they profess, as far as they are subject to the power of it, will restrain them from oppressing God's people, because they are more his people than theirs. 4. The rest of the lands were to be distributed to the people according to their tribes, who had reason to think themselves well settled, when they had both the testimony of Israel and the throne of judgment so near them.Verses 9-12Rules of Justice. B. C. 574.

9 Thus saith the Lord GOD Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD. 10 Ye shall have just balances, and a just ephah, and a just bath. 11 The ephah and the bath shall be of one measure, that the bath may contain the tenth part of a homer, and the ephah the tenth part of a homer: the measure thereof shall be after the homer. 12 And the shekel shall be twenty gerahs: twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh. We have here some general rules of justice laid down both for prince and people, the rules of distributive and commutative justice for godliness without honesty is

but a form of godliness, will neither please God nor avail to the benefit of any people. Be it therefore enacted, by the authority of the church's King and God, 1. That princes do not oppress their subjects, but duly and faithfully administer justice among them (Ezekiel 45:9): "Let it suffice you, O princes of Israel! that you have been oppressive to the people and have enriched yourselves by spoil and violence, that you have so long fleeced the flock instead of feeding them, and henceforward do so no more." Note, Even princes and great men that have long done amiss must at length think it time, high time, to reform and amend for no prescription will justify a wrong. Instead of saying that they have been long accustomed to oppress, and therefore may persist in it, for the custom will bear them out, they should say that they have been long accustomed to it and therefore, as here, Let the time pass suffice, and let them now remove violence and spoil let them drop wrongful demands, cancel wrongful usages, and turn out those from employments under them that do violence. Let them take away their exactions, ease their subjects of those taxes which they find lie heavily upon them, and let them execute judgment and justice according to the law, as the duty of their place requires. Note, All princes, but especially the princes of Israel, are concerned to do justice for of their people God says, They are my people, and they in a special manner rule for God. 2. That one neighbour do not cheat another in commerce (Ezekiel 45:10): You shall have just balances, in which to weigh both money and goods, a just ephah for dry measure of corn and flour, a just bath for the measure of liquids, wine, and oil and the ephah and bath shall be one measure, the tenth part of a chomer, or cor, Ezekiel 45:11. So that the ephah and bath contained (as the learned Dr. Cumberland has computed) seven wine gallons and four pints, and something more. An omer was but the tenth part of an ephah (Exodus 16:36) and the one hundredth part of a chomer, or homer, and contained about six pints. The shekel is here settled (Ezekiel 45:13) it is twenty jerahs, just half a Roman ounce, in our money 2s. 4 1/4d. and almost the eighth part of a farthing, as the aforesaid learned man exactly computes it. By the shekels the maneh, or pound, was reckoned, which, when it was set for a mere weight (says bishop Cumberland), without respect to coinage, contained just 100 shekels, as appears by comparing 1 Kings 10:17, where it is said three manehs, or pounds, of gold, went to one shield, with the parallel place, 2 Chronicles 9:16, where it is said 300 shekels of gold went to one shield. But when the maneh is set for a sum of money or coin it contains but sixty shekels, as appears here, where twenty shekels, twenty-five shekels, and fifteen shekels, which in all make

sixty, shall be the maneh. But it is thus reckoned because they had one piece of money that weighed twenty shekels, another twenty-five, another fifteen, all of which made up one pound, as a learned writer here observes. Note, It concerns God's Israel to be very honest and just in all their dealings, very punctual and exact in rendering to all their due, and very cautious to do wrong to none, because otherwise they spoil the acceptableness of their profession with God and the reputation of it before men.Verses 13-25Oblations Enjoined. B. C. 574.

13 This is the oblation that ye shall offer the sixth part of an ephah of a homer of wheat, and ye shall give the sixth part of an ephah of a homer of barley: 14 Concerning the ordinance of oil, the bath of oil, ye shall offer the tenth part of a bath out of the cor, which is an homer of ten baths for ten baths are a homer: 15 And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord GOD. 16 All the people of the land shall give this oblation for the prince in Israel. 17 And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel. 18 Thus saith the Lord GOD In the first month, in the first day of the month, thou shalt take a young bullock without blemish, and cleanse the sanctuary: 19 And the priest shall take of the blood of the sin offering, and put it upon the posts of the house, and upon the four corners of the settle of the altar, and upon the posts of the gate of the inner court. 20 And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house. 21 In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days unleavened bread shall be eaten. 22 And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering. 23 And seven days of the feast he shall prepare a burnt offering to the LORD, seven bullocks and seven rams without blemish daily the seven days and a kid of the goats daily for a sin offering. 24 And he shall prepare a meat offering of an ephah for a bullock, and an ephah for a ram, and a hin of oil for an ephah.

25 In the seventh month, in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the sin offering, according to the burnt offering, and according to the meat offering, and according to the oil. Having laid down the rules of the righteousness toward men, which is really a branch off true religion, he comes next to give some directions for their religion towards God, which is a branch of universal righteousness.I. It is required that they offer an oblation to the Lord out of what they have (Ezekiel 45:13): All the people of the land must give an oblation, Ezekiel 45:16. As God's tenants, they must pay a quitrent to their great landlord. They had offered an oblation out of their real estates (Ezekiel 45:1), a holy portion of their land now they are directed to offer an oblation out of their personal estates, their goods and chattels, as an acknowledgement of their receivings from him, their dependence on him, and their obligations to him. Note, Whatever our substance is we must honour God with it, by giving him his dues out of it. Not that God has need of or may be benefited by any thing that we can give him, Psalm 50:9. No it is but an oblation we only offer it to him the benefit of it returns back to ourselves, to his poor, who, as our neighbours, are ourselves, or to his ministers who serve continually for our good.II. The proportion of this oblation is here determined, which was not done by the law of Moses. No mention is made of the title, but only of this oblation. And the quantum of this is thus settled:-- 1. Out of their corn they were to offer a sixtieth part out of every homer of wheat and barley, which contained ten ephahs, they were to offer the sixth part of one ephah, which was a sixtieth part of the whole, Ezekiel 45:13. 2. Out of their oil (and probably their wine too) they were to offer a hundredth part, for this oblation out of every cor, or homer, which contained ten baths they were to offer the tenth part of one bath, Ezekiel 45:14. This was given to the altar for in every meat-offering there was flour mingled with oil. 3. Out of their flocks they were to give one lamb out of 200 that was the smallest proportion of all, Ezekiel 45:15. But it must be out of the fat pastures of Israel. They must not offer to God that which was taken up from the common, but the fattest and best they had, for burnt-offerings and peace-offerings: the former were offered for the giving of glory to God, the latter for the fetching in of mercy, grace, and peace, from God, and in our spiritual sacrifices these are our two great errands at the throne of grace but, in order to the acceptance of both, these sacrifices were to make reconciliation for them. Christ is our sacrifice of

atonement, by whom reconciliation is made, and to him we must have an eye in our sacrifices of acknowledgment.III. This oblation must be given for the prince in Israel, Ezekiel 45:16. Some read it to the prince, and understand it of Christ, who is indeed the prince in Israel, to whom we must offer our oblations, and into whose hands we must put them, to be presented to the Father. Or, They shall give it with the prince every private person shall bring his oblation, to be offered with that of the prince for it follows (Ezekiel 45:17). It shall be the prince's part to provide all the offerings, to make reconciliation for the house of Israel. The people were to bring their oblations to him according to the foregoing rules, and he was to bring them to the sanctuary, and to make up what fell short out of his own. Note, It is the duty of rulers to take care of religion, and to see that the duties of it be regularly and carefully performed by those under their charge, and that nothing be wanting that is requisite thereto: the magistrate is the keeper of both tables and it is a happy thing when those that are above others in power and dignity go before them in the service of God.IV. Some particular solemnities are here appointed.1. Here is one in the beginning of the year, which seems to be altogether new, and not instituted by the law of Moses it is the annual solemnity of cleansing the sanctuary. (1.) On the first day of the first month (upon new-year's day) they were to offer a sacrifice for the cleansing of the sanctuary (Ezekiel 45:18), that is, to make atonement for the iniquity of the holy things the year past, that they might bring none of the guilt of them into the services of the new year, and to implore grace for the preventing of that iniquity, and for the better performance of the service of the sanctuary the ensuing year. And, in token of this, the blood of this sin-offering was to be put upon the posts of the gate of the inner court (Ezekiel 45:19), to signify that by it atonement was intended to be made for the sins of all the servants that attended that house, priests, Levites, and people, even the sins that were found in all their services. Note, Even sanctuaries on earth need cleansing, frequent cleansing that above needs none. Those what worship God together should often join in renewing their repentance for their manifold defects, and applying the blood of Christ for the pardon of them, and in renewing their covenants to be more careful for the future and it is very seasonable to begin the year with this work, as Hezekiah did when it had been long neglected, 1 Chronicles 29:17. They were here appointed to cleanse the sanctuary upon the first day of the month, because on the fourteenth day of the month they were to

eat the passover, an ordinance which, of all Old-Testament institutions, had most in it of Christ and gospel grace, and therefore it was very fit that they should begin to prepare for it a fortnight before by cleansing the sanctuary. (2.) This sacrifice was to be repeated on the seventh day of the first month, Ezekiel 45:20. And then it was intended to make atonement for every one that errs, and for him that is simple. Note, He that sins errs and is simple he mistakes, he goes out of the way, and shows himself to be foolish and unwise. But here it is spoken of those sins which are committed through ignorance, mistake, or inadvertency, whether by any of the priests, or of the Levites, or of the people. Sacrifices were appointed to atone for such sins as men were surprised into, or did before they were aware, which they would not have done if they had known and remembered aright, which they were overtaken in, and for which, afterwards, they condemn themselves. But for presumptuous sins, committed with a high hand, there was no sacrifice appointed, Numbers 15:30. By these repeated sacrifices you shall reconcile the house, that is, God will be reconciled to it, and continue the tokens of his presence in it, and will let it alone this year also.2. The passover was to be religiously observed at the time appointed, Ezekiel 45:21. Christ is our passover, that is sacrificed for us. We celebrate the memorial of that sacrifice and feast upon it, triumphing in our deliverance out of the Egyptian slavery of sin and our preservation from the sword of the destroying angel, the sword of divine justice, in the Lord's supper, which is our passover-feast, as the whole Christian life is, and must be, the feast of unleavened bread. It is here appointed that the prince shall prepare a sin-offering, to be offered for himself and the people, a bullock on the first day (Ezekiel 45:22) and a kid of the goats every other day (Ezekiel 45:23), to teach us, in all our attendance upon God for communion with him, to have an eye to the great sin-offering, by which transgression was finished and an everlasting righteousness brought in. On every day of the feast there was to be a burnt-offering, purely for the honour of God, of no less than seven bullocks and seven rams, with their meat-offering, which were wholly consumed upon the altar, and yet no waste, Ezekiel 45:23,24.3. The feast of tabernacles that is spoken of next (Ezekiel 45:25), and there is no mention of the feast of pentecost, which came between that of the passover and that of tabernacles. Orders are here given (above what were given by the law of Moses) for the same sacrifices to be offered during the seven days of the passover. See the deficiency of the legal sacrifices for sin they were therefore often repeated, not only every year, but every feast, every day of the feast,

because they could not make the comers thereunto perfect, Hebrews 10:1,3. See the necessity of our frequently repeating the same religious exercises. Though the sacrifice of atonement is offered once for all, yet the sacrifices of acknowledgement, that of a broken heart, that of a thankful heart, those spiritual sacrifices which are acceptable to God through Christ Jesus, must be every day offered. We should, as here, fall into a method of holy duties, and keep to it.

46 Chapter 46

IntroductionIn this chapter we have, I. Some further rules given both to the priests and to the people, relating to their worship, Ezekiel 46:1-15. II. A law concerning the prince's disposal of his inheritance, Ezekiel 46:16-18. III. A description of the places provided for the boiling of the sacrifices and the baking of the meat-offerings, Ezekiel 46:19-24.Verses 1-15Rules Relating to Worship. B. C. 574.

1 Thus saith the Lord GOD The gate of the inner court that looketh toward the east shall be shut the six working days but on the sabbath it shall be opened, and in the day of the new moon it shall be opened. 2 And the prince shall enter by the way of the porch of that gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt offering and his peace offerings, and he shall worship at the threshold of the gate: then he shall go forth but the gate shall not be shut until the evening. 3 Likewise the people of the land shall worship at the door of this gate before the LORD in the sabbaths and in the new moons. 4 And the burnt offering that the prince shall offer unto the LORD in the sabbath day shall be six lambs without blemish, and a ram without blemish. 5 And the meat offering shall be an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah. 6 And in the day of the new moon it shall be a young bullock without blemish, and six lambs, and a ram: they shall be without blemish. 7 And he shall prepare a meat offering, an ephah for a bullock, and an ephah for a ram, and for the lambs according as his hand shall attain unto, and a hin of oil to an ephah. 8 And when the prince shall enter, he shall go in by the way of the porch of that gate, and he shall go forth by the way

thereof. 9 But when the people of the land shall come before the LORD in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate and he that entereth by the way of the south gate shall go forth by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go forth over against it. 10 And the prince in the midst of them, when they go in, shall go in and when they go forth, shall go forth. 11 And in the feasts and in the solemnities the meat offering shall be an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give, and a hin of oil to an ephah. 12 Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the sabbath day: then he shall go forth and after his going forth one shall shut the gate. 13 Thou shalt daily prepare a burnt offering unto the LORD of a lamb of the first year without blemish: thou shalt prepare it every morning. 14 And thou shalt prepare a meat offering for it every morning, the sixth part of an ephah, and the third part of a hin of oil, to temper with the fine flour a meat offering continually by a perpetual ordinance unto the LORD. 15 Thus shall they prepare the lamb, and the meat offering, and the oil, every morning for a continual burnt offering. Whether the rules for public worship here laid down were designed to be observed, even in those things wherein they differed from the law of Moses, and were so observed under the second temple, is not certain we find not in the history of that latter part of the Jewish church that they governed themselves in their worship by these ordinances, as one would think they should have done, but only by law of Moses, looking upon this then in the next age after as mystical, and not literal. We may observe, in these verses,I. That the place of worship was fixed, and rules were given concerning that, both to prince and people.1. The east gate, which was kept shut at other times, was to be opened on the sabbath days, on the moons (Ezekiel 46:1), and whenever the prince offered a voluntary offering, Ezekiel 46:12. Of the keeping of this gate ordinarily shut we read before (Ezekiel 44:2) whereas the other gates of the court were opened every day, this was opened only on high days and on special occasions, when it was opened for the prince, who was to go in by the way of the porch of that gate, Ezekiel 46:2,8. Some think he went in with the priests and Levites into the inner court (for into that court this gate was the entrance), and they observe that

magistrates and ministers should join forces, and go the same way, hand in hand, in promoting the service of God. But it should rather seem that he did not go through the gate (as the glory of the Lord had done), though it was open, but he went by the way of the porch of the gate, stood at the post of the gate, and worshipped at the threshold of the gate (Ezekiel 46:2), where he had a full view of the priests' performances at the altar, and signified his concurrence in them, for himself and for the people of the land, that stood behind him at the door of that gate, Ezekiel 46:3. Thus must every prince show himself to be of David's mind, who would very willingly be a door-keeper in the house of his God, and, as the word there is, lie at the threshold, Psalm 84:10. Note, The greatest of men are less than the least of the ordinances of God. Even princes themselves, when they draw near to God, must worship with reverence and godly fear, owning that even they are unworthy to approach to him. But Christ is our prince, whom God causes to draw near and approach to him, Jeremiah 30:21.2. As to the north gate and south gate, by which they entered into the court of the people (not into the inner court), there was this rule given, that whoever came in at the north gate should go out at the south gate, and whoever came in at the south gate should go out at the north gate, Ezekiel 46:9. Some think this was to prevent thrusting and jostling one another for God is the God of order, and not of confusion. We may suppose that they came in at the gate that was next their own houses, but, when they went away, God would have them go out at that gate which would lead them the furthest way about, that they might have time for meditation being thereby obliged to go a great way round the sanctuary, they might have an opportunity to consider the palaces of it, and, if they improved their time well in fetching this circuit, they would call it the nearest way home. Some observe that this may remind us, in the service of God, to be still pressing forward (Philippians 3:13) and not to look back, and, in our attendance upon ordinances, not to go back as we came, but more holy, and heavenly, and spiritual.3. It is appointed that the people shall worship at the door of the east gate, where the prince does, he at the head and they attending him, both on the sabbath and on the new moons (Ezekiel 46:3), and that, when they come in and go out, the prince shall be in the midst of them, Ezekiel 46:10. Note, Great men should, by their constant and reverent attendance on God in public worship, give a good example to their inferiors, both engaging them and encouraging them to do likewise. It is a very graceful becoming thing for persons of quality to go to church

with their servants, and tenants, and poor neighbours about them, and to behave themselves there with an air of seriousness and devotion and those who thus honour God with their honour he will delight to honour.II. That the ordinances of worship were fixed. Though the prince is supposed himself to be a very hearty zealous friend to the sanctuary, yet it is not left to him, no, not in concert with the priests, to appoint what sacrifices shall be offered, but God himself appoints them for it is his prerogative to institute the rites and ceremonies of religious worship. 1. Every morning, as duly as the morning came, they must offer a lamb for a burnt-offering, Ezekiel 46:13. It is strange that no mention is made of the evening sacrifice but Christ having come, and having offered himself now in the end of the world (Hebrews 9:26), we are to look upon him as the evening sacrifice, about the time of the offering up of which he died. 2. On the sabbath days, whereas by the law of Moses four lambs were to be offered (Numbers 28:9), it is here appointed that (at the prince's charge) there shall be six lambs offered, and a ram besides (Ezekiel 46:4), to intimate how much we should abound in sabbath work, now in gospel-time, and what plenty of the spiritual sacrifices of prayer and praise we should offer up to God on that day and, if with such sacrifice God is well-pleased, surely we have a great deal of reason to be so. 3. On the new moons, in the beginning of their months, there was over and above the usual sabbath-sacrifices the additional offering of a young bullock, Ezekiel 46:6. Those who do much for God and their souls, statedly and constantly, must yet, upon some occasions, do still more. 4. All the sacrifices were to be without blemish so Christ, the great sacrifice, was (1 Peter 1:19), and so Christians, who are to present themselves to God as living sacrifices, should aim and endeavour to be--blameless, and harmless, and without rebuke. 5. All the sacrifices were to have their meat-offerings annexed to them, for so the law of Moses had appointed, to show what a good table God keeps in his house and that we ought to honour him with the fruit of our ground as well as with the fruit of our cattle, because in both he has blessed us, Deuteronomy 28:4. In the beginning, Cain offered the one and Abel the other. Some observe that the meat-offerings here are much larger in proportion than they were by the law of Moses. Then the proportion was three tenth-deals to a bullock, and two to a ram (so many tenth parts of an ephah) and half a hin of oil at the most (Numbers 15:6-9) but here, for every bullock and every ram, a whole ephah and a whole hin of oil (Ezekiel 46:7), which intimates that under the gospel, the great atoning sacrifice having been offered, these unbloody sacrifices

shall be more abounded in or, in general, it intimates that as now, under the gospel, God abounds in the gifts of his grace to us, more than under the law, so we should abound in the returns of praise and duty to him. But it is observable that in the meat-offering for the lambs the prince is allowed to offer as he shall be able to give (Ezekiel 46:5,6,11), as his hand shall attain unto. Note, Princess themselves must spend as they can afford and even in that which is laid out in works of piety God expects and requires but that we should do according to our ability, every man as God has prepared him, 1 Corinthians 16:2. God has not made us to serve with an offering (Isaiah 43:23), but considers our frame and state. Yet this will not countenance those who pretend a disability that is not real, or those who by their extravagances in other things disable themselves to do the good they should. And we find those praised who, in an extraordinary case of charity, went not only to their power, but beyond their power.Verses 16-18Laws Concerning the Prince's Inheritance. B. C. 574.

16 Thus saith the Lord GOD If the prince give a gift unto any of his sons, the inheritance thereof shall be his sons' it shall be their possession by inheritance. 17 But if he give a gift of his inheritance to one of his servants, then it shall be his to the year of liberty after it shall return to the prince: but his inheritance shall be his sons' for them. 18 Moreover the prince shall not take of the people's inheritance by oppression, to thrust them out of their possession but he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession. We have here a law for the limiting of the power of the prince in the disposing of the crown-lands. 1. If he have a son that is a favourite, or has merited well, he may, if he please, as a token of his favour and in recompence for his services, settle some parts of his lands upon him and his heirs for ever (Ezekiel 46:16), provided it do not go out of the family. There may be a cause for parents, when their children have grown up, to be more kind to one than to another, as Jacob gave to Joseph one portion above his brethren, Genesis 48:22. 2. Yet, if he have a servant that is a favourite, he may not in like manner settle lands upon him, Ezekiel 46:17. The servant might have the rents, issues, and profits, for such a term, but the inheritance, the jus proprietarium--the right of proprietorship, shall remain in the prince and his heirs. It was fit that a difference should be put

between a child and a servant, like that John 8:35. The servant abides not in the house for ever, as the son does. 3. What estates he gives his children must be of his own (Ezekiel 46:18): He shall not take of the people's inheritance, under pretence of having many children to provide for he shall not find ways to make them forfeit their estates, or to force them to sell them and so thrust his subjects out of their possession but let him and his sons be content with their own. It is far from being a prince's honour to increase the wealth of his family and crown by encroaching upon the rights and properties of his subjects nor will he himself be a gainer by it at last, for he will be but a poor prince when the people are scattered every man from his possession, when they quit their native country, being forced out of it by oppression, choosing rather to live among strangers that are free people, and where what they have they can call their own, be it ever so little. It is the interest of princes to rule in the hearts of their subjects, and then all they have is, in the best manner, at their service. It is better for themselves to gain their affections by protecting their rights than to gain their estates by invading them.Verses 19-24Buildings about the Temple. B. C. 574.

19 After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward. 20 Then said he unto me, This is the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering that they bear them not out into the utter court, to sanctify the people. 21 Then he brought me forth into the utter court, and caused me to pass by the four corners of the court and, behold, in every corner of the court there was a court. 22 In the four corners of the court there were courts joined of forty cubits long and thirty broad: these four corners were of one measure. 23 And there was a row of building round about in them, round about them four, and it was made with boiling places under the rows round about. 24 Then said he unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifice of the people. We have here a further discovery of buildings about the temple, which we did not observe before, and those were places to boil the flesh of the offerings in, Ezekiel 46:20. He that kept such a plentiful table at his altar needed large kitchens and a

wise builder will provide conveniences of that kind. Observe, 1. Where those boiling-places were situated. There were some at the entry into the inner court (Ezekiel 46:19) and others under the rows, in the four corners of the outer court, Ezekiel 46:21-23. These were the places where, it is likely, there was most room to spare for this purpose and this purpose was found for the spare room, that none might be lost. It is a pity that holy ground should be waste ground. 2. What use they were put to. In those places they were to boil the trespass-offering and the sin-offering, those parts of them which were allotted to the priests and which were more sacred than the flesh of the peace-offerings, of which the offerer also had a share. There also they were to bake the meat-offering, their share of it, which they had from the altar for their own tables, Ezekiel 46:20. Care was taken that they should not bear them out into the outer court, to sanctify the people. Let them not pretend to sanctify the people with this holy flesh, and so impose upon them or let not the people imagine that by touching those sacred things they were sanctified, and made any the better or more acceptable to God. It should seem (from Haggai 2:12) that there were those who had such a conceit and therefore the priests must not carry any of the holy flesh away with them, lest they should encourage that conceit. Ministers must take heed of doing any thing to bolster up ignorant people in their superstitious vanities.

47 Chapter 47

IntroductionIn this chapter we have, I. The vision of the holy waters, their rise, extent, depth, and healing virtue, the plenty of fish in them, and an account of the trees growing on the banks of them, Ezekiel 47:1-12. II. An appointment of the borders of the land of Canaan, which was to be divided by lot to the tribes of Israel and the strangers that sojourned among them, Ezekiel 47:13-23.Verses 1-12The Vision of the Holy Waters. B. C. 574.

1 Afterward he brought me again unto the door of the house and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar. 2 Then brought he me out of

the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward and, behold, there ran out waters on the right side. 3 And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters the waters were to the ankles. 4 Again he measured a thousand, and brought me through the waters the waters were to the knees. Again he measured a thousand, and brought me through the waters were to the loins. 5 Afterward he measured a thousand and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over. 6 And he said unto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river. 7 Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other. 8 Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. 9 And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed and every thing shall live whither the river cometh. 10 And it shall come to pass, that the fishers shall stand upon it from En-gedi even unto En-eglaim they shall be a place to spread forth nets their fish shall be according to their kinds, as the fish of the great sea, exceeding many. 11 But the miry places thereof and the marishes thereof shall not be healed they shall be given to salt. 12 And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine. This part of Ezekiel's vision must so necessarily have a mystical and spiritual meaning that thence we conclude the other parts of his vision have a mystical and spiritual meaning also for it cannot be applied to the waters brought by pipes into the temple for the washing of the sacrifices, the keeping of the temple clean, and the carrying off of those waters, for that would be to turn this pleasant river into a sink or common sewer. That prophecy, Zechariah 14:8, may explain it, of living waters that shall go out from Jerusalem, half of them towards the former sea and half of them towards the hinder sea. And there is plainly a reference to this in St. John's vision of a pure river of water of life, Revelation 22:1. That

seems to represent the glory and joy which are grace perfected. This seems to represent the grace and joy which are glory begun. Most interpreters agree that these waters signify the gospel of Christ, which went forth from Jerusalem, and spread itself into the countries about, and the gifts and powers of the Holy Ghost which accompanied it, and by virtue of which it spread far and produced strange and blessed effects. Ezekiel had walked round the house again and again, and yet did not till now take notice of those waters for God makes known his mind and will to his people, not all at once, but by degrees. Now observe,I. The rise of these waters. He is not put to trace the streams to the fountain, but has the fountain-head first discovered to him (Ezekiel 47:1): Waters issued out from the threshold of the house eastward, and from under the right side of the house, that is, the south side of the alter. And again (Ezekiel 47:2), There ran out waters on the right side, signifying that from Zion should go forth the law and the word of the Lord from Jerusalem, Isaiah 2:3. There it was that the Spirit was poured out upon the apostles, and endued them with the gift of tongues, that they might carry these waters to all nations. In the temple first they were to stand and preach the words of this life, Acts 5:20. They must preach the gospel to all nations, but must begin at Jerusalem, Luke 24:47. But that is not all: Christ is the temple he is the door from him those living waters flow, out of his pierced side. It is the water that he gives us that is the well of water which springs up, John 4:14. And it is by believing in him that we receive from him rivers of living water and this spoke he of the Spirit, John 7:38,39. The original of these waters was not above-ground, but they sprang up from under the threshold for the fountain of a believer's life is a mystery it is hid with Christ in God, Colossians 3:3. Some observe that they came forth on the right side of the house to intimate that gospel-blessings are right-hand blessings. It is also an encouragement to those who attend at Wisdom's gates, at the posts of her doors, who are willing to lie at the threshold of God's house, as David was, that they lie at the fountainhead of comfort and grace the very entrance into God's word gives light and life, Psalm 119:130. David speaks it to the praise of Zion, All my springs are in thee, Psalm 87:7. They came from the side of the altar, for it is in and by Jesus Christ, the great altar (who sanctifies our gifts to God), that God has blessed us with spiritual blessings in holy heavenly places. From God as the fountain, in him as the channel, flows the river which makes glad the city of our God, the holy place of the tabernacles of the Most High, Psalm 46:4. But observe how much the blessedness and joy of glorified saints in heaven exceed those of the best and

happiest saints on earth here the streams of our comfort arise from under the threshold there they proceed from the throne the throne of God and of the Lamb, Revelation 22:1.II. The progress and increase of these waters: They went forth eastward (Ezekiel 47:3), towards the east country (Ezekiel 47:8), for so they were directed. The prophet and his guide followed the stream as it ran down from the holy mountains, and when they had followed it about a thousand cubits they went over across it, to try the depth of it, and it was to the ankles, Ezekiel 47:3. Then they walked along on the bank of the river on the other side, a thousand cubits more, and then, to try the depth of it, they waded through it the second time, and it was up to their knees, Ezekiel 47:4. They walked along by it a thousand cubits more, and then forded it the third time, and then it was up to their middle-- the waters were to the loins. They then walked a thousand cubits further, and attempted to repass it the fourth time, but found it impracticable: The waters had risen, by the addition either of brooks that fell into it above ground or by springs under ground, so that they were waters to swim in, a river that could not be passed over, Ezekiel 47:5. Note, 1. The waters of the sanctuary are running waters, as those of a river, not standing waters, as those of a pond. The gospel, when it was first preached, was still spreading further. Grace in the soul is still pressing forward it is an active principle, plus ultra--onward still, till it comes to perfection. 2. They are increasing waters. This river, as it runs constantly, so the further it goes the fuller it grows. The gospel-church was very small in its beginnings, like a little purling brook but by degrees it came to be to the ankles, to the knees: many were added to it daily, and the grain of mustard seed grew up to be a great tree. The gifts of the Spirit increase by being exercised, and grace, where it is true, is growing, like the light of the morning, which shines more and more to the perfect day. 3. It is good for us to follow these waters, and go along with them. Observe the progress of the gospel in the world observe the process of the work of grace in the heart attend the motions of the blessed Spirit, and walk after them, under a divine guidance, as Ezekiel here did. 4. It is good to be often searching into the things of God, and trying the depth of them, not only to look on the surface of those waters, but to go to the bottom of them as far as we can, to be often digging, often diving, into the mysteries of the kingdom of heaven, as those who covet to be intimately acquainted with those things. 5. If we search into the things of God, we shall find some things very plain and easy to be understood, as the waters that were but to the ankles, others more difficult,

and which require a deeper search, as the water to the knees or the loins, and some quite beyond our reach, which we cannot penetrate into, or account for, but, despairing to find the bottom, must, as St. Paul, sit down at the brink, and adore the depth, Romans 11:3. It has been often said that in the scripture, like these waters of the sanctuary, there are some places so shallow that a lamb may wade through them, and others so deep that an elephant may swim in them. And it is our wisdom, as the prophet here, to begin with that which is most easy, and get our hearts washed with those things before we proceed to that which is dark and hard to be understood it is good to take our work before us.III. The extent of this river: It issues towards the east country, but thence it either divide itself into several streams or fetches a compass, so that it goes down into the desert, and so goes into the sea, either into the dead sea, which lay south-east, or the sea of Tiberias, which lay north-east, or the great sea, which lay west, Ezekiel 47:8. This was accomplished when the gospel was preached with success throughout all the regions of Judea and Samaria (Acts 8:1), and afterwards the nations about, nay, and those that lay most emote, even in the isles of the sea, were enlightened and leavened by it. The sound of it went forth to the end of the world and the enemies of it could no more prevail to stop the progress of it than that of a mighty river.IV. The healing virtue of this river. The waters of the sanctuary, wherever they come and have a free course, will be found a wonderful restorative. Being brought forth into the sea, the sulphureous lake of Sodom, that standing monument of divine vengeance, even those waters shall be healed (Ezekiel 47:8), shall become sweet, and pleasant, and healthful. This intimates the wonderful and blessed change that the gospel would make, wheresoever it came in its power, a a great change, in respect both of character and condition, as the turning of the dead sea into a fountain of gardens. When children of wrath became children of love, and those that were dead in trespasses an sins were made alive, then this was fulfilled. The gospel was as that salt which Elisha cast into the spring of the waters of Jericho, with which he healed them, 2 Kings 2:20,21. Christ, coming into the world to be its physician, sent his gospel as the great medicine, the panpharmacon there is in it a remedy for every malady. Nay, wherever these rivers come, they make things to live (Ezekiel 47:9), both plants and animals they are the water of life, Revelation 22:1,17. Christ came, that we might have life and for that end he sends his gospel. Every thing shall live whither the river comes. The grace of God makes dead sinners alive and living

saints lively everything is made fruitful and flourishing by it. But its effect is according as it is received, and as the mind is prepared and disposed to receive it for (Ezekiel 47:11) with respect to the marshes and miry places thereof, that are settled in the mire of their own sinfulness, and will not be healed, or settled in the moisture of their own righteousness, and think they need no healing, their doom is, They shall not be healed the same gospel which to others is a savour of life unto life shall to them be a savour of death unto death they shall be given to salt, to perpetual barrenness, Deuteronomy 29:23. Those that will not be watered with the grace of God, and made fruitful, shall be abandoned to their own hearts' lusts, and left for ever unfruitful. He that is filthy, let him be filthy still. Never fruit grow on thee more for ever. They shall be given to salt, that is, to be monuments of divine justice, as Lot's wife that was turned into a pillar of salt, to season others.V. The great plenty of fish that should be in this river. Everything living moving thing shall be found here, shall live here (Ezekiel 47:9), shall come on and prosper, shall be the best of the kind, and shall increase greatly so that there shall be a very great multitude of fish, according to their kinds, as the fish of the great sea, exceedingly many. There shall be as great plenty of the river fish, and as vast shoals of them, as there is of salt-water fish, Ezekiel 47:10. There shall be no great numbers of Christians in the church, and those multiplying like fishes in the rising generations and the dew of their youth. In the creation the waters brought forth the fish abundantly (Genesis 1:20,21), and they still live in and by the waters that produced them so believers are begotten by the word of truth (James 1:18), and born by it (1 Peter 1:23), that river of God by it they live, from it they have their maintenance and subsistence in the waters of the sanctuary they are as in their element, out of them they are as fish upon dry ground so David was when he thirsted and panted for God, for the living God. Where the fish are known to be in abundance, thither will the fishers flock, and there they will cast their nets and therefore, to intimate the replenishing of these waters and their being made every way useful, it is here foretold that the fishers shall stand upon the banks of this river, from En-gedi, which lies on the border of the dead sea, to En-eglaim, another city, which joins to that sea, and all along shall spread their nets. The dead sea, which before was shunned as noisome and noxious, shall be frequented. Gospel-grace makes those persons and places which were unprofitable and good for nothing to become serviceable to God and man.

VI. The trees that were on the banks of this river--many trees on the one side and on the other (Ezekiel 47:7), which made the prospect very pleasant and agreeable to the eye the shelter of these trees also would be a convenience to the fishery. But that is not all (Ezekiel 47:12) they are trees for meat, and the fruit of them shall not be consumed, for it shall produce fresh fruit every month. The leaf shall be for medicine, and it shall not fade, This part of the vision is copied out into St. John's vision very exactly (Revelation 22:2), where, on either side of the river, is said to grow the tree of life, which yielded her fruit every month, and the leaves were for the healing of the nations. Christians are supposed to be these trees, ministers especially, trees of righteousness, the planting of the Lord (Isaiah 61:3), set by the rivers of water, the waters of the sanctuary (Psalm 1:3), grafted into Christ the tree of life, and by virtue of their union with him made trees of life too, rooted in him, Colossians 2:7. There is a great variety of these trees, through the diversity of gifts with which they are endued by that one Spirit who works all in all. They grow on the bank of the river, or they keep close to holy ordinances, and through them derive from Christ sap and virtue. They are fruit-trees, designed, as the fig tree and the olive, with their fruits to honour God and man, Judges 9:9. The fruit thereof shall be for meat, for the lips of the righteous feed many. The fruits of their righteousness are one way or other beneficial. The very leaves of these trees are for medicine, for bruises and sores, margin. Good Christians with their good discourses, which are as their leaves, as well as with their charitable actions, which are as their fruits, do good to those about them they strengthen the weak, and bind up the broken-hearted. Their cheerfulness does good like a medicine, not only to themselves, but to others also. They shall be enabled by the grace of God to persevere in their goodness and usefulness their leaf shall not fade, or lose its medicinal virtue, having not only life in their root, but sap in all their branches their profession shall not wither (Psalm 1:3), neither shall the fruit thereof be consumed that is, they shall not lose the principle of their fruitfulness, but shall still bring forth fruit in old age, to show that the Lord is upright (Psalm 92:14,15), or the reward of their fruitfulness shall abide for ever they bring forth fruit that shall abound to their account in the great day, fruit to life eternal that is indeed fruit which shall not be consumed. They bring new fruit according to their months, some in one month and others in another: so that still there shall be one or other found to serve the glory of God for the purpose he designs. Or each one of them shall bring forth fruit monthly, which denotes an abundant disposition to fruit-bearing (they shall never be weary of well-doing),

and a very happy climate, such that there shall be a perpetual spring and summer. And the reason of this extraordinary fruitfulness is because their waters issued out of the sanctuary it is not to be ascribed to any thing in themselves, but to the continual supplies of divine grace, with which they are watered every moment (Isaiah 27:3) for, whoever planted them, it was that which gave the increase.Verses 13-23The Borders of the Land Appointed. B. C. 574.

13 Thus saith the Lord GOD This shall be the border, whereby ye shall inherit the land according to the twelve tribes of Israel: Joseph shall have two portions. 14 And ye shall inherit it, one as well as another: concerning the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance. 15 And this shall be the border of the land toward the north side, from the great sea, the way of Hethlon, as men go to Zedad 16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath Hazar-hatticon, which is by the coast of Hauran. 17 And the border from the sea shall be Hazar-enan, the border of Damascus, and the north northward, and the border of Hamath. And this is the north side. 18 And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel by Jordan, from the border unto the east sea. And this is the east side. 19 And the south side southward, from Tamar even to the waters of strife in Kadesh, the river to the great sea. And this is the south side southward. 20 The west side also shall be the great sea from the border, till a man come over against Hamath. This is the west side. 21 So shall ye divide this land unto you according to the tribes of Israel. 22 And it shall come to pass, that ye shall divide it by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel they shall have inheritance with you among the tribes of Israel. 23 And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord GOD. We are now to pass from the affairs of the sanctuary to those of the state, from the city to the country. 1. The Land of Canaan is here secured to them for an inheritance (Ezekiel 47:14): I lifted up my hand to give it unto your fathers, that is, promised it upon oath to them and their posterity. Though the possession had

been a great while discontinued, yet God had not forgotten his oath which he swore to their fathers. Though God's providences may for a time seem to contradict his promises, yet the promise will certainly take place at last, for God will be ever mindful of his covenant. I lifted up my hand to give it, and therefore it shall without fail fall to you for an inheritance. Thus the heavenly Canaan is sure to all the seed, because it is what God, who cannot lie, has promised. 2. It is here circumscribed, and the bounds and limits of it are fixed, which they must not pass over to encroach upon their neighbours and which their neighbours shall not break through to encroach upon them. We had such a draught of the borders of Canaan when Joshua was to put the people in possession of it, Numbers 34:1, &c. That begins with the salt sea in the south, goes round and ends there. This begins with Hamath about Damascus in the north, and so goes round and ends there, Ezekiel 47:20. Note, It is God that appoints the bounds of our habitation and his Israel shall always have cause to say that the lines have fallen to them in pleasant places. The lake of Sodom is here called the east sea, for it, being healed by the waters of the sanctuary, it is no more to be called a salt sea, as it was in Numbers. 3. It is here ordered to be divided among the tribes of Israel, reckoning Joseph for two tribes, to make up the number of twelve, when Levi was taken out to attend the sanctuary, and had his lot adjoining to that (Ezekiel 47:13,21): You shall inherit it, one as well as another, Ezekiel 47:14. The tribes shall have an equal share, one as much as another. As the tribes returned out of Babylon, this seems unequal, because some tribes were much more numerous than the other, and indeed the most were of Judah and Benjamin and very few of the other ten tribes but as the twelve tribes stand, in type and vision, for the gospel-church, the Israel of God, it was very equal, because we find in another vision an equal number of each of the twelve tribes sealed for the living God, just 12,000 of each, Revelation 7:5, &c. And to those sealed ones these allotments did belong. It intimates likewise that all the subjects of Christ's kingdom have obtained like precious faith. Male and female, Jew and Gentile, bond and free, are all alike welcome to Christ and made partakers of him. 4. The strangers who sojourn among them, who shall beget children and be built up into families, and so help to people their country, shall have inheritance among the tribes, as if they had been native Israelites (Ezekiel 47:22,23), which was by no means allowed in Joshua's division of the land. This is an act for a general naturalization, which would teach the Jews who was their neighbour, not those only of their own nation and religion, but those, whoever they were, that they had an opportunity of

showing kindness to, because from them they would be willing to receive kindness. It would likewise invite strangers to come and settle among them, and put themselves under the wings of the divine Majesty. But it certainly looks at gospel-times, when the partition-wall between Jew and Gentile was taken down, and both one in Christ, in whom there is no difference, Romans 10:12. This land was a type of the heavenly Canaan, that better country (Hebrews 11:16), in which believing Gentiles shall have a blessed lot, as well as believing Jews, Isaiah 56:3.

48 Chapter 48

IntroductionIn this chapter we have particular directions given for the distribution of the land, of which we had the metes and bounds assigned in the foregoing chapter. I. The portions of the twelve tribes, seven to the north of the sanctuary (Ezekiel 48:1-7) and five to the south, Ezekiel 48:23-29. II. The allotment of land for the sanctuary, and the priests (Ezekiel 48:8-11), for the Levites (Ezekiel 48:12-14), for the city (Ezekiel 48:15-20), and for the prince, Ezekiel 48:21,22. Much of this we had before, Ezekiel 45:1-25 III. A plan of the city, its gates, and the new name given to it (Ezekiel 48:30-35), which seals up, and concludes, the vision and prophecy of this book.Verses 31-35The Plan of the City. B. C. 574.

31 And the gates of the city shall be after the names of the tribes of Israel: three gates northward one gate of Reuben, one gate of Judah, one gate of Levi. 32 And at the east side four thousand and five hundred: and three gates and one gate of Joseph, one gate of Benjamin, one gate of Dan. 33 And at the south side four thousand and five hundred measures: and three gates one gate of Simeon, one gate of Issachar, one gate of Zebulun. 34 At the west side four thousand and five hundred, with their three gates one gate of Gad, one gate of Asher, one gate of Naphtali. 35 It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there. We have here a further account of the city that should be built for the metropolis of this glorious land, and to be the receptacle of those who would come from all

parts to worship in the sanctuary adjoining. It is nowhere called Jerusalem, nor is the land which we have had such a particular account of the dividing of any where called the land of Canaan for the old names are forgotten, to intimate that the old things are done away, behold all things have become new. Now, concerning this city, observe here, 1. The measures of its out-lets, and the grounds belonging to it, for its several conveniences each way its appurtenances extended 4500 measures 18,000 in all, Ezekiel 48:35. But what these measures were is uncertain. It is never said, in all this chapter, whether so many reeds (as our translation determines by inserting that word, Ezekiel 48:8, each reed containing six cubits and span, Ezekiel 40:5, and why should the measurer appear with the measuring reed in his hand of that length if he did not measure with that, except where it is expressly said he measured by cubits?) or whether, as others think, it is so many cubits, because those are mentioned Ezekiel 45:2,47:3. Yet that makes me incline rather to think that where cubits are not mentioned must be intended so many lengths of the measuring reed. But those who understand it of so many cubits are not agreed whether it be meant of the common cubit, which was half a yard, or the geometrical cubit, which, for better expedition, is supposed to be mostly used in surveying lands, which, some say, contained six cubits, others about three cubits and a half, so making 1000 cubits the same with 1000 paces, that is, an English mile. But our being left at this uncertainty is an intimation that these things are to be understood spiritually, and that what is principally meant is that there is an exact and just proportion observed by Infinite Wisdom in modelling the gospel church, which though now we cannot discern we shall when we come to heaven. 2. The number of its gates. It had twelve gates in all, three on each side, which was very agreeable when it lay four square and these twelve gates were inscribed to the twelve tribes. Because the city was to be served out of all the tribes of Israel (Ezekiel 48:19) it was fit that each tribe should have its gate and, Levi being here taken in, to keep to the number twelve Ephraim and Manasseh are made one in Joseph, Ezekiel 48:32. On the north side were the gates of Reuben, Judah, and Levi (Ezekiel 48:31), on the east the gates of Joseph, Benjamin, and Dan (Ezekiel 48:32), on the south the gates of Simeon, Issachar, and Zebulun (Ezekiel 48:33), and on the west the gates of Gad, Asher, and Naphtali, Ezekiel 48:34. Conformable to this, in St. John's vision, the new Jerusalem (for so the holy city is called there, though not here) has twelve gates, three on a side, and on them are written the names of the twelve tribes of the children of Israel, Revelation

21:12,13. Note, Into the church of Christ, both militant and triumphant, there is a free access by faith for all that come of every tribe, from every quarter. Christ has opened the kingdom of heaven for all believers. Whoever will may come and take of the water of life, of the tree of life, freely. 3. The name given to this city: From that day, when it shall be newly-erected according to this model, the name of it shall be, not, as before, Jerusalem--The vision of peace, but which is the original of that, and more than equivalent to it, Jehovah Shammah--The Lord is there, Ezekiel 48:35. This intimated, (1.) That the captives, after their return, should have manifest tokens of God's presence with them and his residence among them, both in his ordinances and his providences. They shall have no occasion to ask, as their fathers did, Is the Lord among us, or is he not? for they shall see and say that he is with them of a truth. And then, though their troubles were many and threatening, they were like the bush which burned but was not consumed, because the Lord was there. But when God departed from their temple, when he said, Migremus hinc--Let us go hence, their house was soon left unto them desolate. Being no longer his, it was not much longer theirs. (2.) That the gospel-church should likewise have the presence of God in it, though not in the Shechinah, as of old, yet in a token of it no less sure, that of his Spirit. Where the gospel is faithfully preached, gospel ordinances are duly administered, and God is worshipped in the name of Jesus Christ only, it may truly be said, The Lord is there for faithful is he that has said, and he will be as good as his word, Lo, I am with you always even unto the end of the world. The Lord is there in his church, to rule and govern it, to protect and defend it, and graciously to accept and own his sincere worshippers, and to be nigh unto them in all that they call upon him for. This should engage us to keep close to the communion of saints, for the Lord is there and then whither shall we go to better ourselves? Nay, it is true of every good Christian he dwells in God, and God in him whatever soul has in it a living principle of grace, it may be truly said, The Lord is There. (3.) That the glory and happiness of heaven should consist chiefly in this, that the Lord is there. St. John's representation of that blessed state does indeed far exceed this in many respects. That is all gold, and pearls, and precious stones it is much larger than this, and much brighter, for it needs not the light of the sun. But, in making the presence of God the principal matter of its bliss, they both agree. There the happiness of the glorified saints is made to be that God himself shall be with them (Revelation 21:3), that he who sits on the throne shall dwell among them, Revelation 7:15. And here it is made to crown the bliss of this holy city that

the Lord is there. Let us therefore give all diligence to make sure to ourselves a place in that city, that we may be for ever with the Lord.